eignty over all things. It is a call to all nations of the world to torical setting of this psalm is not revealed. There
343 Psalm 96,97,98 Dickson Teacher's Bible Commentary
polytheist can faithfully worship the God of heaven. Deep places: We pour out ourselves in worship because we realize that God is everywhere and in control of all creation. Let us worship: These first verses define worship. Worship comes from our hearts and is offering adoration to God. There is no focus in worship on what man receives as a result of his worship. True worship is not given in order to get something. If there is a feeling of receiving something from worship, then the worship is divided between giving adoration to God while expecting something in return. Nowhere is worship defined in the Bible where the worshiper is to receive something in return for his bowing down to pay homage to the God of creation. Worship is never centered around the entertainment of the worshiper. 95:8-11 As in the rebellion: It is significant that in the context of a psalm on worship that the psalmist brings up a subject where the people thought about themselves. When coming out of Egyptian captivity, Israel experienced the power of God through the plagues on Egypt and the dividing of the Red Sea. They should have worshiped without thinking of themselves. But they did not. Tempted ... trial: The Hebrew word for "tempted" is Meribah, the place where Israel rebelled because they had no water (Ex 17:1-7; see Nm 20:1-13). The word for "trial" is Massah. Because they thought of themselves, they tempted and tested the patience of God by complaining about their circumstances. They doubted whether God could care for them, and thus were actually putting God on trial. Forty years: As a result of Israel's self-centeredness, they were condemned to wander for 40 years in the wilderness of the Sinai Peninsula. Err in their heart: If one's heart is not right with God, then he cannot worship with a pure heart. They would not enter: As those who erred against God when they came out of Egypt, and thus were forbidden to enter the land of promise, so those who do not worship God with a pure heart today will not enter heaven (See comments Hb 3 & 4).
Bring an offering: The bringing of an offering when coming to worship manifested that the worshiper was sincere. One cannot worship the God who gave us all things without giving back to Him in worship. Worship, therefore, is expressed through the giving of sacrifices. Worship is not accomplished by expecting something in return, whether material or spiritual. We do not give in worship in order to get something in return. False worship is offering in expectation of receiving something back from God. Tremble: God is love, but true worshipers realize that the One they worship created all things, and thus can snuff all things out of existence with the word of His mouth. Say ... the Lord reigns: God the Father now reigns over all things. When Jesus ascended to the right hand of the Father, He assumed kingdom reign over all things (See comments Ep 1:20-24; Ph 2:5-11). He is coming to judge: This verse looks to the end of time when Jesus will come in judgment of all things (See comments At 17:30,31; 1 Th 4:13-18; Rv 20:1-12).
Chapter 97 SOVEREIGNTY OF GOD This psalm seems to continue the thought of verse 13 of the preceding psalm. God will have a final judgment. For the righteous, the purpose of the judgment and its certainty is a reason for rejoicing. The righteous, therefore, see any judgment of God in time or at the end of time as a deliverance from the oppression of the wicked. 97:1-6 The Lord reigns: All people should rejoice because God is in control (ch 95; Hb 1:3). God's authority to judge all nations is based on the fact that only God can judge without prejudice. His judgment is always just. In order that God stand just, judgment must come on all people (Hb 9:27). The wicked must be held accountable for their crimes. The whole earth: God was not the God of Israel alone, but of all the world. Fire ... lightnings: These were signals of the presence of God (See Ex 19:9,16; 20:21; Dt 4:11; 5:23). 97:7-12 All you gods: Since false gods are simply the imagination of those who create spirit beings after their own thinking, the psalmist called on the minds of men to bow down before the true God. Rejoiced ... judgments: The historical setting of this psalm is not revealed. There was possibly a deliverance of Israel from oppression that gave rise to this psalm. God's people were vindicated from the oppression because of the just judgment of God. Love the Lord, hate evil: Love of the Lord is defined by one hating evil and obeying the commands of God (1 Jn 5:2). He preserves: Because God comes to the aid of His people, His people have an occasion for rejoicing (Compare Rm 8:28; 1 Co 10:13). They are preserved in their righteousness because they have responded positively to the commandments of God.
Chapter 96 THE JUST GOD The words of this psalm are similar to 1 Chronicles 16:2333. The psalm focuses on the deity of God and His sovereignty over all things. It is a call to all nations of the world to pay homage to the one true God of heaven. 96:1-6 A new song: See 33:3; 98:1; 149:1; Is 42:10. Emphasis is on the renewal of one's heart to praise God with a new song of worship. Declare His glory: Or, tell of His marvelous works. Gods ... idols: If one were to worship the true God, then he must recognize that man cannot invent gods in his mind to which he would pay homage. In the context of the theme of this psalm, the psalmist called for religious people of the nations to give up their imagined gods in order to come in worship of the true God of heaven (See 115:4-8; Is 40:18-23; 44:9-20). Lord made the heavens: Idol gods are made by the minds of men. But the true God made the minds of men. 96:7-13 Families of the people: God was not just the God of Israel. He was the God of all nations. When He chose Israel to be the nation through whom He would bring the Savior into the world, He did not reject the Gentiles of the world.
Chapter 98 PRAISE FOR RIGHTEOUSNESS The theme of this psalm is the mercy and salvation of the Lord. Because of the Lord's mercy and salvation, all His people, all nature, and all the nations are called on to sing praises to Him.
344 Psalm 99,100,101,102 Dickson Teacher's Bible Commentary
98:1-9 Hand ... arm: God's power was manifested through His mercy and deliverance of His people. Ends of the earth have seen the salvation: God did not deliver Israel for Israel's sake alone. He delivered them as a witness to other nations that He was working through Israel. Make a joyful noise: Because of what God has done, He should be praised. In every way He should be praised for His work among His people and the world. Sea ... floods: These metaphors bring the entire creation into the chorus of praise. Judge ... with equity: God judges without respect of persons (1 Pt 1:17). Because God so judges, the righteous can rejoice because they stand within the grace of God.
in reference to surety, not length of time. In this context, reference was to the certainty of God's mercy, emphasizing the fact that the obedient remain within the security of God's mercy. Truth: We can depend on the faithfulness of God.
Chapter 101 SPIRITUAL INTEGRITY As a psalm of David, David set forth his vision for maintaining his court during his reign. He would conduct himself with dignity, as well as maintain a court that was void of evildoers. This is a beautiful psalm for making a personal comment to live righteously before God. 101:1-8 Mercy and justice: Since God had been merciful and just with him, David in turn wanted to be merciful and just with others (See comments Js 2:13). Walk within my house: He promised to live a righteous example before his family. Wicked thing: David promised that he would not set before himself that which was wicked. He would not watch that which glorified sin. Those who turn aside: He would not allow his loyalty to God to be compromised by friends who fell away from God. He would not associate with apostates. Not know a wicked person: He would maintain companions who were righteous. He would stay away from evil companions. Whoever secretly slanders: He would reject those who maliciously spoke to him about others. He knew that his royal court would quickly be destroyed by allowing such people to exist, and thus he committed to God that He would not allow slanderous people to exist within his governing counsel. Haughty ... arrogant: He promised that he would associate with humble people, not those who played politics in order to gain his favor as the king of Israel. Faithful: He would focus on the righteous, and thus encourage them to be his friends. Works deceit: He would reject from his court those who deceive in order to gain favor or promote their agenda. Destroy all the wicked: He would first destroy the wicked in order that their influence not pollute the people. This would include purging Jerusalem of those who worked evil.
Chapter 99 THE FAITHFUL GOD This is a psalm that magnifies the holiness of God. He is the sovereign God over all things, and thus inspires worship from those who recognize Him as King. He is faithful to those who worship Him because He alone is sovereign over all creation. 99:1-9 Cherubim: See Ex 25:18-22; 37:7-9. People tremble: When the people recognize the awesomeness of God, they tremble. He is a God of love. But since He is God, then men tremble. High above all: He is the incomprehensible God. He is not the product of the imagination of men, but men are the creation of His power. Therefore, God the creator is above all that He created. If He were the creation of the minds of men, then men could comprehend Him. Equity: He is the God of equality in judgment. He judges without respect of persons, judging the righteous on the foundation of His grace. He renders mercy to those who have obediently responded to His grace. He is holy: There is no darkness in God (1 Jn 1:5). He answered: Because they were obedient to His commandments, God answered the prayers of Moses, Aaron and Samuel. The prayers of the obedient are answered. Cloudy pillar: See Ex 14:19,20; Nm 12:5. Vengeance: Because of their disobedient deeds, the Israelites were condemned to forty years of wandering in the wilderness. However, after they as a nation had paid the price for their rebellion, they were allowed to enter into the land of promise. However, those who were twenty years of age and older at the time of the rebellion, were not allowed to enter, but died in the wilderness.
Chapter 102 PRAYER FOR MERCY The historical setting of this psalm was probably the time when the Jews were in exile. The psalmist mourned over the plight of his being away from his homeland. He yearned for the land that was given to the fathers, and was confident that God had not forsaken His people. 102:1-11 Hear my prayer: The psalmist cried out to the Lord while in misery. The intensity of his prayer was measured by the depth of his calamity. His misery was so great that he asked God to give a quick answer to his deliverance from the situation in which he lived. Consumed like smoke: His existence was as smoke that vanished into the sky. Burned as a hearth: His life was inflamed on the fire of trials. Forget to eat my bread: It seems that the situation in which he was caused him to have no appetite. His body had given up food, and thus was withering away. Hunger pains had already passed and he was in a state of starvation. Bones cleave: He was skin and bones. Pelican ... Owl: He was as lone birds
Chapter 100 ALL NATIONS PRAISE GOD This is a psalm of thanksgiving exalting the true God of Israel. It is a call on all nations to recognize and praise the one God of heaven. 100:1-5 Joyful ... all you lands: When studying the history of Israel in the Old Testament, one must not forget that God had a special covenant with Israel for Messianic reasons. However, He did not cease being the God of all nations. Throughout the book of Psalms, therefore, there is a call for all nations to worship God. Gates: The strength of His protection. Courts: The spiritual realm of His glory. Thanksgiving: Reference to the thank offering. Everlasting: Here, as well as in most passages, the word "everlasting" or "forever" is used
345 Psalm 103,104 Dickson Teacher's Bible Commentary
been wounded by sin. (3) He saves His people from destruction that comes from sin. (4) He exalts His children by pouring out grace and mercy on them. (5) He satisfies His children with good things. Your youth: As an eagle that soars to great heights, so the result of God providing for the youth is that they too will have strength and longevity of life. 103:6-14 His ways: We have an inspired record of God's dealings with the nation of Israel in order to understand how gracious God can be with our rebellion. God was patient with Israel. He was forgiving. He cared for them as a father lovingly cares for his children. Not always reprimand: Though there were times when His children had to be disciplined, God would not continually do so day after day. Because of His forgiveness and mercy, He does not punish His people with what they deserve for their sins. Their rebellion would justly deserve death, but because of His mercy, He only disciplines. We are dust: God knows that we were created out of that to which all men return. Except for the spirit of man that God created, all men of this material world will return in a short time to the dust of the earth. 103:15-18 The life of man is brief, and withers away as the flowers of the field. But God's mercy continues forever. It continues throughout the generations of those who have committed themselves to be obedient to the laws of the covenant that He has established with them. 103:19-22 Rules over all: Israel was under the kingdom reign of the Father, but Israel was not all the kingdom of God. All nations of the world composed the territory of the sovereignty of the Father. Angels: Even angels were a part of the kingdom reign of the Father before Jesus assumed this authority when He ascended to the right hand of the Father (See comments Ep 1:20-24; 1 Pt 3:22).
trying to survive. Ashes ... tears: Ashes were in his food and tears fell into his drink. Cast me down: He felt that he was not in favor with God. Your remembrance: The psalmist's plea was that God remember the plight in which he was. Calling on God to remember his situation was a call that God do something about his situation. God had not forgotten. Here, as well as in other texts that call on God to remember, are calls for God to take action. 102:12-22 The psalmist now focused on the bright side of his relationship with God. Endure ... remembrance: God endures with those with whom He works, and thus He does not forget His relationship with the faithful. Mercy on Zion: Jerusalem will be remembered in that God would fulfill His promise that a remnant return to the city. The set time: God had condemned them to 70 years of captivity (Jr 29:10; Dn 9:2). That time had been fulfilled by the time this psalm was written. The Lord will build up Zion: See comments Ezra & Nehemiah. Because Jerusalem was rebuilt by the returned Jews, the nations realized again that God was working with His people. Written for future generations: When the Jews returned from Babylonian captivity, it was the fulfillment of prophecy that they would return to rebuild. Sanctuary ... heaven: God does not dwell in buildings and temples made by the hands of men. His dwelling place is the sanctuary of a heavenly realm. If we feel that God dwells in a particular place, then we have created a concept of God that is less than His omnipresence. Groaning of the prisoner: The psalmist groaned in Babylonian captivity, as Nehemiah wept over the devastation of the city. God listened to the groaning in prayer and responded to allow the Jews to return to the promised land. As a result, His people were again gathered out of the nations in order to serve God. The kingdoms: Not only Israel, but the time would come when all the kingdoms would be gathered to serve the Lord (See Is 2:1-4; Mc 4:1,2; Mt 28:18-20; Mk 16:15,16). 102:23-28 The psalmist turned to focus on the brevity of his life in comparison to the longevity of God's creation. He requested that God not allow him to die. He possibly did not want to die until he saw the fulfillment of the prophecies that Israel would return from captivity. They will perish: Verses 25-27 are quoted in Hebrews 1:10-12 with reference to Jesus who is unchangeable (See Hb 13:8). In this context the meaning is that God would not change from His promises that He had made concerning the restoration of His people. Thus God's servants would continue throughout many generations to come.
Chapter 104 GOD CARES FOR HIS WORKS As the previous chapter, this is a psalm of adoration and worship. The theme of the psalm is adoration of God for His majestic work in creation. 104:1-9 This psalm begins with praise of God for His majesty, which majesty was manifested in the power by which He created the world. He lays the beams: As a builder constructs a building, so the Creator constructed the world out of the materials that He had created from nothing. He first laid the foundations, and then created all living things. Not be removed forever: The psalmist used the word "forever" with its common meaning, that is with emphasis on being firmly established, and thus continuing in existence. To be firmly established, or established with certainty, means longevity, but the emphasis is that one not be dispossessed or moved (Compare 2 Pt 3:10-13). His angels: Or, his ministering spirits (Hb 1:7). At Your rebuke: By the word of God the world was brought into existence and formed (Gn 1:9,10). To cover the earth: The face of the earth that we see today is the result of two great works of God. The first was the initial creation of the world where God separated the water from the dry land. The second was during the time of Noah when the earth was again completely resurfaced by a great flood of waters. The
Chapter 103 PRAISE GOD FOR HIS MERCY This is a psalm of praise and adoration of God. It is a psalm of thanksgiving for God's care that was extended beyond the nation of Israel. The praises of the psalm exalt the redemptive work of God that reaches to all people. 103:1-5 All His benefits: As a psalm of adoration, the psalmist poured out his thanksgiving to God for the benefits for those who had committed their lives to Him: (1) God's people are forgiven of their sins. (2) He heals the soul that has
346 Psalm 105 Dickson Teacher's Bible Commentary
waters that went to and fro during the flood of Noah's day produced multiple layers of strata. The tectonic activity of the waters upon the face of the whole earth resurfaced the earth, pushing up great mountains and creating the seas that we witness today. God once again set the shorelines of the world in order that the flood waters not cover the face of the earth as they did during the time of the flood. 104:10-23 God created the best of all possible environments in which a truly free-moral individual could dwell. All that was necessary for man to live out his life was provided in the created world. Since the purpose of this world is to prepare believers for eternal dwelling, then we assume that the environment which God created was perfect for the sustenance of humans. Once the world has accomplished its purpose, then there will be no more need for it as it now exists. That which was created to nourish man in his temporal body will then be done away. Though this world has been flawed by the sin of man through the fall of Adam, we must not assume that this world as it now exists was created for the purpose of being the eternal habitation of man (See comments 2 Pt 3). 104:24-30 The work of God in His creation has not ceased (Jn 5:17; Cl 1:17). There is a sustaining influence by the power of God in the creation, which power is now under the control of Jesus (Hb 1:3). Not only does the created life of the world manifest the wisdom of God, it also manifests His presence (See ch 8; Rm 1:20). God left His witness in the created world, and thus those who behold its wonders must conclude that there was a Designer behind that which was designed. The honest inquirer, therefore, must conclude the existence of something greater than the world. And this One who exists must stand independent from the world that He created (See comments At 17:24-31). 104:31-35 The glory of God has been manifested through the existence of that which He created (ch 8). What He created was good (Gn 1:31). It was good for the existence of both man and animals. God is active in His creation. He did not create the world and then forsake His creation for some distant existence far removed from the life that He brought into existence. God is transcendent. He participates in the physical world of His creation by maintaining its existence (Hb 1:3). He participates in the life of His creation in that He continually provides for the animals and man who live with the food that is produced by the natural environment that He upholds (Hb 1:3). God is active in His creation, and thus is to be thanked through praise for His abiding care.
Egyptian captivity. Covenant that He made with Abraham: Throughout the history of Israel, God's covenant with Abraham was the foundation upon which He preserved Israel (See Gn 12:1-3). Because Abraham was faithful, God promised him that in his seed all the nations of the world would be blessed. This blessing was Jesus, the Savior who came into the world from the nation of Israel. Throughout their years of rebellion, therefore, God was patient with Israel in order to maintain the covenant He had made with Abraham to bring the Messiah into the world from his seed (See At 13:16-34; Rm 2:28,29; 4:12-17; Gl 3–4; Hb 10:15-22). Foreigners: The fathers of Israel, Abraham, Isaac & Jacob, were only strangers in the land that would later be given to their descendants. Rebuked kings: For the sake of the preservation of the fathers, God rebuked the pagan kings of their day who sought to be their enemies (Gn 12:14-20; 20:1-16; 26:6-11). My prophets: The patriarchs were the spokesmen for God (Hb 1:1,2). 105:16-22 See Gn 37–47. Famine in the land: God caused a famine in the land of Canaan, the place where Jacob and his family were dwelling. He caused the famine in order to move Jacob and his family into the land of Egypt. It was God's plan to develop the nation of Israel in the land of Egypt. In order to do this, He sent Joseph before Jacob into the land in order to gain the favor of the Egyptians (Gn 45:5). God used the jealousy of the brothers of Joseph in order to have him sold into Egypt, and subsequently become a powerful leader who later received his father and brothers into Egypt. God often uses the sins of men in order to bring about His purposes. 105:23-36 The historical setting of these verses begins with Jacob and his family going into Egypt. It concludes with the exodus of Israel from Egypt. He increased His people: The purpose for God sending Jacob into Egypt was to build a nation. They became so large in number as a nation that the Egyptians came to fear them because of their numbers. Land of Ham: This was a poetical description of Egypt (78:51; Gn 10:6). Hate His people: The Egyptians hardened their hearts against the Israelites, and subsequently Pharaoh's heart was hardened against them (Ex 8:15,32; 9:34). Signs ... wonders: See Ex 7–12. They did not rebel against His words: Once all the plagues had taken place, Pharaoh and the Egyptians obeyed the word of Moses and Aaron and let the people of Israel go free. The miraculous plagues that God unleashed on Egypt manifested that He was the true God, the God who was greater than the imagined gods that the Egyptians had created after their own image. The contest between Moses and Pharaoh, therefore, was a contest between the God of heaven who was represented by Moses and the strong will of Pharaoh. The more God worked through the plagues, the more stubborn (hardened) Pharaoh became. Thus God hardened Pharaoh by presenting an opportunity for him to become more stubborn in allowing Israel to go free. In the end, however, the last plague, the death of the firstborn, broke Pharaoh and the will of the Egyptians. It was then that they asked the Israelites to leave their land. 105:37-45 With silver and gold: When they left Egypt, the people of Egypt gave them silver and gold. In receiving the gifts from the Egyptians, the Israelites plundered Egypt. Not
Chapter 105 GOD WORKS FOR HIS PEOPLE This is a historical psalm (See also chs 78; 107; 114; 136). The psalm contrasts the failure of the people to live according to the will of God with the faithfulness and longsuffering of God to preserve them as a nation. 105:1-6 See 1 Ch 15:1-22. In the procession to bring the ark of the covenant to Jerusalem, David composed this psalm in order to call on all Israel to give glory to God. 105:7-15 This poetical history of Israel begins with Abraham and continues to the time when Israel was delivered from
347 Psalm 106 Dickson Teacher's Bible Commentary
Sinai), they sought to manifest the glory of God in a golden calf idol. They had been influenced by the idolatry of Egypt (the land of Ham), and thus turned their thinking to something that they had created after their own imagination. If Moses had not interceded for them on this occasion, God would have destroyed the entire nation of Israel (Ex 32:31-35). He would have then started another nation through the seed of Moses. In the breach: When a wall was breached, an enemy could then attack the inhabitants of a city through the breach. In a figurative manner, Moses, as a brave leader, stood in the breach in order to spare Israel from God's destruction. 106:24-27 See Nm 13:1 – 14:45. Their fifth sin was that they failed to go up immediately and take the land of promise. Unfortunately, they devised a plan to send spies into the land, which spies upon their return gave a discouraging report (See comments Dt 1:19-46). Because they did not believe that God would fight for them in order to take the land, they disobeyed His command that they go up immediately and take the land. As a result, they were not allowed to enter in because of unbelief (Hb 3:7-19). Because they did not go up immediately and take the land, all those from twenty years of age and older died during the next 38 years of wilderness wandering. It was a faithless generation that God did not want entering into the land of promise, for they would influence generations to come. 106:28-31 See Nm 25:1-18. The sixth sin of Israel was their idolatry at Baal-peor. Baal: This was a generic term for the Canaanite fertility god. Peor: This was possibly a hill where the idols of the Moabite god were worshiped (Nm 23:28). Worship of the Canaanite god included fornication by which one would join himself to the god through acts of fornication (See comments 1 Co 6:13-20). It was at Peor that many in Israel gave themselves to the Canaanite god, and thus God sent a plague among the people. The plague was stopped only when Phinehas took action (Nm 25:6-9). Accounted to him for righteousness: See Nm 25:12,13. 106:32,33 See Nm 20:1-13. The seventh sin that Israel committed in the wilderness was their unbelief at Meribah. The mention of this sin here is not in the chronological order in which it occurred in the history of Israel. It is possibly placed last here in order to point out the underlying problem that continually plagued Israel, that is, their lack of trust in God. The incident also resulted in Moses being rejected from entrance into the promised land. Though Moses personally disobeyed God at Meribah, and thus had to live with the consequence for his own disobedient actions, Israel had driven him to strike the rock out of frustration. In his frustration with the unbelief of the people, he struck the rock in order to bring forth water. The psalmist possibly wanted his audience to take some accountability for Moses not being allowed to enter the land. Because of their rebellious unbelief and lack of trust in God they drove Moses to disobey God. 106:34-39 Mingled among the nations: God had commanded that Israel destroy the cultures within the promised land because the nations had gone beyond the point of moral repentance. However, they did not eradicate all the cultures of the land, and subsequently, through trade and social inter-
one feeble person: No one was too weak that he could not keep up with the group who left Egypt. He remembered His holy promise and Abraham: It was not that God had forgotten what He had promised to Abraham (Gn 12:1-3). When it is stated that God remembered, it means that God took action to carry out the promises of His covenants. In this case, Israel was delivered from Egyptian captivity because God had made a promise to Abraham. He had promised that He would create of his seed a great nation and give this nation a land of their own. Observe His statutes: The land was given to Israel in fulfillment of the promise that God made to Abraham. It was also given to them in order that they obey the law of the covenant that He established with the nation at Mt. Sinai.
Chapter 106 GOD WORKS REGARDLESS OF REBELLION In this historical psalm the psalmist focused on Israel's lapses into sin, and God's subsequent mercy to bring them through discipline back to faithfulness. Psalm 105 focused on the goodness of God to bring Israel to the land. This psalm focuses on the sin problem of Israel because of their rebellious nature and the influence of the nations that they failed to drive from the land. The psalm was composed during the Babylonian captivity, and in hope of returning to the land of promise. 106:1-6 The psalm begins, first with thanksgiving to God, and then a confession that their fathers had sinned. Mighty acts: The confession was based on the miraculous deeds that God had done throughout their history. Because God had worked so wonderfully in their history, they had no excuse for their rebellion. 106:7-12 The psalmist confessed seven sins of Israel that were committed from the time Israel left Egyptian captivity to the time the nation entered the land of promise. The first was that they rebelled at the Red Sea (Ex 14:10-12). They rebelled regardless of God's mercy that He had manifested to them by delivering them out of the hand of Pharaoh (See Ex 14:13 – 15:22). 106:13-15 Their second sin was their complaint to Moses that they did not have water and food (Ex 15:23 – 17:7). Because they had a bondage mentality, and were spoiled by their good life in the land of Goshen, they would not trust in God, but in their own selves. And because they did not know how to survive in the wilderness, they complained against Moses for leading them into the wilderness. Leanness into their soul: God gave them the water and food. However, because they had focused so much on the fleshly side of life, their soul starved. 106:16-18 See Nm 16. Their third sin was to question God's appointed authority among the people. This was an insurrection led by Dathan, Abiram and Korah. The leadership of Moses and Aaron led these men to envy their position, and thus they led some of the Israelites against their God-ordained leadership among the people. God destroyed them and their families because of their rebellion against God's men. 106:19-23 See Ex 32; Dt 9:8-29. Their fourth sin in the wilderness was idolatry. When they arrived at Horeb (Mt.
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change, Israelites married Canaanite people. Being led by their kings as Solomon, they married and adopted the religious culture of those they married. Their apostasy went to the point of human sacrifices, which practice was carried out by the Canaanites when Israel first entered the land (See Dt 12:31; 19:9,10; 2 Ch 33:5,6; Ez 16:20,21; 20:31). 106:40-46 Throughout the history of Israel, especially the history recorded in the book of Judges, Israel went through a cycle of sin and repentance. The nation would sin, God would afflict them, and they would subsequently repent. However, this cycle of sin and repentance came to a conclusion when God finally determined that they were bent on going after idolatrous religious behavior. Israel was then sent into captivity. The northern kingdom first went into Assyrian captivity in 722/21 B.C. The southern kingdom went into Babylonian captivity in 586 B.C. 106:47,48 The last two verses are a closing doxology. They are a prayer that God will gather His people who were dispersed among the nations through the Assyrian and Babylonian captivities. A remnant of all twelve tribes would eventually come from the nations in order to praise the Lord again in the land of promise. The first exiles to return to the land came upon the authority of King Cyrus of the Medo-Persian Empire who allowed the captives to return to their homelands (See comments Er & Ne).
subjected to being laborers in the land of their captors. Praise the Lord for His goodness: God should be praised because we recognize and have partaken of His grace (See comments 2 Co 4:15). 107:16-21 Broken the gates: In returning the captives from bondage, God freed them from the captivity of social bondage (Is 45:2). Gates of death: In a metaphorical sense, their loathing of spiritual food brought them to the brink of spiritual death (See Rm 6:23). Their captivity took them from loathing to longing for spiritual food. Sent His word: The power to heal the spirit of the people was the pronouncement that God had set them free. In the broader meaning, it is always the word of God that is able to heal spiritually those who seek God (See comments Hb 4:12). God's word directs those who are longing for spiritual healing. If there is prophecy in verse 20, then the sending of Jesus, the Word, healed the spiritually dead and delivered out of destruction all those who were dead in sin (Jn 1:1-14; 2 Th 1:6-9; compare Ps 105:19; Is 9:8; 55:11). 107:22-31 Because of the Lord's protection, men should offer thank offerings for His deliverances (Lv 7:11-15; 22:29,30; 2 Co 4:15). Down to the sea: The sea was viewed to be at a lower elevation because men had to go down from the land or mountains to board the ships on the sea. Wit's end: When men come to the end of delivering themselves by all human resources, then God must come to their aid. In this case, men cannot control the natural forces of nature. Therefore, God must calm the seas. 107:32-43 It was because of the sin of Israel that God brought drought over the land. When they returned from captivity in repentance, God made the land fruitful. Princes ... poor: All are subject to the judgments of God. Observe these things: Believers must be perceptive to the work of God in the world. Israel had a written record of their history. They could read how God worked with them through blessings and cursings. We have the same record today in order that we might understand how God continues to work in the world (See comments Rm 15:4; 1 Co 10:11).
Book V (107:1 – 150:6)
Chapter 107 GOD DELIVERS FROM TROUBLE This psalm of adoration and worship describes the many situations of human life and how God delivers from troubling situations. One theme that prevails throughout the psalm is the transcendence of God. When we are in situations of distress, and then pray to God for help, He will come to our aid. This is a psalm that confirms the fact that God answers our prayers. 107:1-9 Gathered them out of the lands: We assume that the historical setting of this psalm is the gathering of the remnant of Israel from all nations to which they had been scattered in the Assyrian and Babylonian captivities. By the ordinance of the Medo-Persian King Cyrus, the first captives were allowed to return to Jerusalem in 536 B.C. It was a glorious occasion, the fulfillment of prophecy, and a reaffirmation to the Jews that God was still working through them in order to bring the Messiah into the world. Redeemed of the Lord: The remnant of Israel was rescued out of the lands of their captivity. That which they could not do on their own, God did through Cyrus, the king of the Medo-Persian Empire (See comments Er & Ne). The remnant, therefore, were the redeemed ones of the Lord. Desert region: Because they were discriminated against while in captivity, the Jews were given the worst of the lands in the region of their captors. 107:10-15 Because they rebelled: The Jews found themselves in captivity because they had rebelled against the will of God while in the land of Palestine. Labor: They were
Chapter 108 PRAISE & PRAYER FOR VICTORY What is unique about this psalm is that it seems to be the composition of material from two other psalms, specifically Psalm 57:7-11 and 60:5-12. Because of this, we conclude that the psalms were originally previous collections of various psalms that were later brought together into the one collection that we have in our Bibles today. 108:1-6 See 57:7-11. The psalmist gave adoration to the Lord in order that he be delivered. The conclusion is that God's deliverance in our lives comes only when we pour out ourselves in worship to Him. God works for His people as long as His people identify themselves by their worship of His greatness. 108:7-13 See 60:5-12. God was the one who gave victory to Israel over their enemies. Historically, the enemies of Israel were trained in warfare. Their existence was based on the fact that they were militarily strong. But Israel had come out of
349 Psalm 109,110 Dickson Teacher's Bible Commentary
Egyptian captivity as a nation of shepherds and farmers. They had no training in warfare. Nevertheless, through the help of God working in each soldier of Israel, they were able to defeat great armies that were warrior nations. They could do this only because God worked to strengthen each Israelite soldier. God helped them in their time of conflict with hostile nations, and they performed valiantly.
slanderous mouths to attack God's work through His leaders. Since we consider this psalm inspired by the Spirit of God, then we conclude that God has little regard for those who use slander in order to exalt themselves over others. 109:21-27 For Your name's sake: God blesses those who sincerely work for His glory because He seeks to bring glory to His name. Fasting: Because of the ordeal through which the psalmist was going, he had spent much time in fasting. He had spent so much time in fasting that he was physically weak. The intensity of his request for deliverance was manifested by his fasting. Reproach ... shake their heads: As Job in the depths of his calamity, the society saw him as someone to be scorned. As they passed by, they nodded their heads in condoning the fate of the oppressed. That they may know: The psalmist's request was that his deliverance be so evident that all would conclude that God delivered him. 109:28-31 The psalmist relinquished his fate to his enemies. They could continue to curse, but he sought the blessings that came from the Lord. He closed the psalm with a plea for vindication by the mercy of God. Though his enemies be left in shame, he would have occasion to rejoice because of God's deliverance. I will greatly praise the Lord: The integrity of the psalmist is brought out in these final words. Regardless of the oppression and slander of enemies, he would not curse God and die. The fact that he praised God in a time of calamity manifested that he was righteous before God. It sometimes takes calamity in our lives in order to determine if we have a godly heart. If the calamity results from being slandered, one should do as the psalmist, that is, turn the matter over to God, and then continue praising God. Those who are innocent should not allow slander to spark ungodly responses.
Chapter 109 GOD AVENGES HIS ENEMIES This is a strong imprecatory psalm that was written concerning those who would set themselves against God's anointed king. The psalmist, however, did not view the attacks of his enemies as personal attacks against himself. Because David knew that he was the anointed of God, he viewed the attacks as attacks against God. And thus he calls on God to deal with those who would attack God, the one who anointed him as king over Israel. 109:1-5 Mouth of the wicked: The background for this imprecatory psalm were slanderous words against the king, not swords in conflict. The psalmist was being attacked with lies that were propagated by those who sought to destroy the king's credibility. Return for my love: All God's leaders must accept this fate. Some of those who are led to do that which is right before God, will turn on their leaders with slanderous words. They do this because rebellious men seek to seize power and control. Give myself to prayer: As Jesus prayed for forgiveness from the cross for those who ignorantly crucified Him, so the true leader of God will pray for those who slanderously attack the king. Evil for good: When sincere leaders seek to serve because of the goodness of their hearts, they are often rewarded with attacks by those who are moved with envy and a thirst for power. Sometimes people simply have a spirit of rebellion that hinders them from following others who seek to lead people closer to God. 109:6-20 David turned in this psalm to call God to his aid by bringing judgment on those who slanderously attacked him. Prayer become sin: Because of his slanderous attacks against the righteous leader, the prayers of the slanderous person were sinful in that they were spoken from an ungodly heart. Let him be condemned: Since the pronoun changes from "they" to "him," it may be that the psalmist turned from the group that was against him, to their specific leader. In this case he was a wicked person who was driven by evil desires. Thus the psalmist requested that one of the same character, a perverse accuser, be his adviser. Office: See At 1:20. Throughout this section of the text, the psalmist called down the judgment of God on the particular wicked person in mind. He called for harsh indictments against the individual simply because the person in mind had dealt wickedly with the king. He thus called on the wicked person to receive at least the same judgments that he had launched against the psalmist. No mercy should be shown, either to him or his family. The call was that his family heritage become extinct, which thing was a serious judgment in reference to the Jews who considered one's family heritage of great value. The intensity of this imprecatory psalm should be a warning to those who would use their
Chapter 110 SOVEREIGNTY OF THE KING This is the most comprehensive Messianic psalm of all the psalms. It is quoted 22 times in the New Testament in reference to Jesus and His kingdom reign. We would thus understand the psalm as purely prophetic in reference to the Messiah who was to come. It is a very important psalm concerning the coming King who would sit on David's throne. David prophesied that the "Lord" (the Son) should sit at the right hand of the "Lord" (the Father) until all enemies be subjected to His power (vs 1). The Lord to which reference is made in this prophecy would be a priest after the order of Melchizedek (110:4). This Lord would judge among the nations (110:6). This amazing psalm pictures the nature and work of the coming King. Hebrews 1:13 is a quotation of verse 1. The Hebrew writer, as well as other New Testament writers, applied the prophecy of this psalm to Jesus (See Mt 22:44; Mk 12:36; Lk 20:42). In Acts 2:34,35, Peter stated that the prophecy was fulfilled in Jesus. At the time of Peter's statement in Acts 2, Jesus was at the right hand of God. Paul affirmed that Jesus would reign there until the last enemy, which is death, is destroyed (1 Co 15:25). All emphasis of kingdom reign that is interpreted from Psalm 110 is now characteristic of the present reign of Jesus. He has been exalted to the right hand of the Father. He has been given all kingly reign. David prophesied
350 Psalm 111,112,113 Dickson Teacher's Bible Commentary
that the Lord would be a priest after the order of Melchizedek (110:4). Hebrews 7 states that Jesus is now a priest. He is a priest after the order of Melchizedek. Jesus is now a priest and king upon the throne of David. 110:1-7 See Mt 22:44; 26:64; Mk 12:36; 14:62; 16:19; Lk 20:42,43; 22:69; At 2:34; 1 Co 15:25; Ep 1:20; Cl 3:1; Hb 1:3,13; 10:12,13; 12:2. The Lord: Hebrew, Adonai. My Lord: Yahweh. Footstool: In this prophecy, David said that his Lord would sit at the right hand of the Father until all the enemies of his Lord (Jesus) would be subdued (See comments 1 Co 15:20-28; Hb 2:8). Rod: Or, "mighty scepter." Midst of Your enemies: Jesus came to Israel, but not everyone of Israel submitted to Him (Jn 1:11). They should have submitted, but they did not (See comments Ph 2:5-11). Nevertheless, Jesus was seated at the right hand of God to reign over all things. At this time we do not see everything in subjection to Him (Hb 2:8). This does not mean, however, that He is not reigning over all things. The point is that God never intended that Jesus reign over all things on earth as a king seated in Jerusalem. His reign was to be from heaven. Regardless of the rebellious subjects of His present kingdom, He will come again and destroy those who have refused His reign (2 Th 1:6-9). We must also keep in mind that God's promises and plans were never subject to the whims of men. God carried out His eternal plan of redemption through Jesus regardless of the disobedience of men. Order of Melchizedek: Gn 14:18-20. See comments Hb 5:6,10; 6:20; 7:11,15,21. Strike through kings: The last part of this psalm uses military terms in order to metaphorically portray the work of Jesus in His kingdom reign among the nations of the world. As a kingly priest, Jesus' sovereignty would be over all the nations of the world. Through the power of His word, millions would submit to His authority. Those who found confidence in kings of this world would turn to the King of kings and Lord of lords (1 Tm 6:15).
obedient to that word (Jb 28:28; Pv 1:7). One can never understand the purpose for the existence of both the world and man without believing in and being obedient to God's eternal purpose for the world. And the purpose for the existence of the world was to provide man with an environment wherein he could prepare himself for eternal dwelling.
Chapter 112 PROSPERITY OF THE FAITHFUL See introduction to Psalm 111. This psalm focuses on the character of the righteous, which righteous character led one to prosperity. 112:1-10 Delights greatly in His commandments: The psalmist identified the righteous. These were those people who loved what God said. They loved His word (2 Tm 2:15). Those who do not study the word of God, therefore, are not of those who are God's people. His seed: The descendants of the lovers of God's word will be blessed because they have been given a spiritual heritage. Light in the darkness: In a world of sin, the righteous show the right way to salvation. They know the right way because they know God's word. Favor and lends: He has mercy on those who have fallen on hard economic times. Discretion: He will be a good steward of those things that God has entrusted to his hand. Not be afraid: When hard times come, he knows that he is still in the care of God. Heart is steadfast: He is consistent in his dedication to the Lord. He is faithful and trustworthy. Enemies fall: Since the righteous know that God is working in their lives, they know that they will be delivered from their enemies. Dispersed abroad: He is charitable (2 Co 9:9). Desire of the wicked: That for which the wicked hoped will vanish away. Since the wicked do not desire that which is good, their desired temporal possessions will eventually vanish with the termination of this world (2 Pt 3).
Chapter 111 GOD IS GOOD Psalms 111 and 112 go together, though with different themes. Psalm 111 focuses on the nature and character of God. Psalm 112 focuses on the character of the righteous person. 111:1-10 Works of the Lord: This was the reason for the psalmist breaking forth in praise to the Lord. When one perceives the existence of God through the things that were created, and God's transcendent work in His creation, he is moved to worship (See Ps 8; Rm 1:20). Studied: Those who are righteous seek to discover God's design in the creation, and His work in the lives of men. Given food: God provides for those who seek and obey Him. Mindful of His covenant: God's work in the life of the righteous is evidence that He honors His covenants that He makes with men. Heritage of the nations: God took the land of Palestine from the ungodly nations who dwelt in it and gave it to the nation of Israel. Because of their wickedness, the nations gave up their right to the land. Fear of the Lord: This is the beginning of wisdom simply because one can never come to a knowledge of truth unless he recognizes the authority of the word of God and is
Chapter 113 EXALTATION OF THE HUMBLE This psalm, as well as Psalms 114–118, were psalms used during the Jewish festivals of Passover, Tabernacles and Unleavened Bread. These were psalms of adoration to the Lord. 113:1-9 There is a fervent call by the psalmist for the servants of the Lord to praise the Lord. The name of the Lord: Praising the name of the Lord in ancient times meant that one was directing his praise toward the character of the Lord. When praises were made in the name of the Lord, the Lord was identified among the nations who worshiped many false gods. Israel, therefore, was called on to distinguish their God by name from those gods that had been created after the imaginations of the nations around them. This praise was to take place during the waking hours of every person. On the earth: Not only does God dwell in a heavenly realm, He transcends His creation, working among those He created for His glory. The poor: God's transcendence is not determined by economic status. He involves Himself in the lives of both the rich and poor. He lifts up the poor to be considered as those whom men would exalt as princes. Every righteous pauper is a prince in the eyes of God (See 1 Sm 2:8). Barren woman:
351 Psalm 114,115,116 Dickson Teacher's Bible Commentary
He blesses the barren woman with a household of children. The broader application of this would be that He blessed the seed of Israel to be as the stars of the sky and sand of the sea shore (Gn 12:1-3; Is 54:1; 66:8).
ences, he can only form his idol after that which he sees or experiences. And since the religion that idolaters create is usually directed to the lusts of the flesh, the idolater creates an idol that is in the form of some distorted human figure, usually with some sexual orientation. Thus the idol has a mouth or ears, but is mute and deaf. It is within the foolishness of man to do such things. All men have a spirit of idolatry that is often fulfilled by worshiping money, power or positions. 115:9-13 He is our help: The psalmist contrasted the difference between idolaters and worship of the true God. Idolaters must trust in themselves, since their religions and gods were created after their own desires and image. However, the righteous trust in the God who is not of their invention, but is a God who exists in a heavenly realm. He is the God who can help and protect man. 115:14-18 Made heaven and earth: The true God made man, but idol gods were made by men. For this reason, all gods of men are of this world. Children of men: God reserves the heavenly realm for His own dwelling. He created the earth for the environment for men. The dead: Reference here seems to be to the spiritually dead, since the righteous of verse 18 will continue to bless the name of the Lord. There is life for the righteous after death, not silence (Ph 1:21-23).
Chapter 114 DELIVERANCE FROM BONDAGE See introduction to Psalm 113. The historical setting of this psalm was Israel's crossing of both the Red Sea and Jordan River. The other miraculous event could have been the shaking of the earth at Mt. Sinai when God came down on it as a cloud. Since God worked these marvelous events, the psalmist personifies the sea, river and mountains to tremble in the presence of God. 114:1-8 Israel ... Jacob ... Judah: These names synonymously refer to the people of God, the twelve tribes of Israel who came out of Egyptian captivity. His sanctuary: God dwelt in His people. They were the place of His domain. Verses 5 & 6 are rhetorical questions that end in calling on the earth to tremble in the presence of God, for it is God who has total control over all His creation. In the examples that are given, He controlled the physical world for the benefit of His people. In order to deliver His people from captivity, He divided the Red Sea. For provision of His people, He brought forth water from rocks (Ex 17:6; Nm 20:8-11). In order to provide a sanctuary for His people, He divided the Jordan River so that they might enter into the promised land.
Chapter 116 THANKSGIVING FOR DELIVERY FROM DEATH This is a personal psalm of praise from an individual who pours out his heart to the Lord. The person of the psalm was delivered from some disease or calamity. In thanksgiving for his deliverance, he gives himself totally to the Lord. By suffering grave diseases, people are brought to the realization that life is short. Because of this realization, people turn their thinking to things that are most important in life, and thus they turn to focusing on eternal things. 116:1-4 In this psalm the psalmist's love of the Lord was renewed because the Lord had answered his prayer by delivering him from sickness. It seems that the psalmist was close to death when the Lord came to spare his life. In some way the Lord worked providentially to restore the health of the psalmist. A miracle is not claimed by the psalmist, but he did give credit to God for his healing. Thus God can restore one to health without working a miracle that is perceived by the senses of men. In such providential work, the righteous see through faith the result of God's work, not the work as it instantly takes place as in the case of a miracle. 116:5-14 In the case of the psalmist, the Lord was gracious, righteous and merciful. All these attributes were poured out on the psalmist because of his prayer for help. He helped me: The Lord had saved him from death, brought joy again to his life, and kept him from falling. As a result, though his faith was shaken, he stood faithful in fulfilling his vows to the Lord. All men are a lie: In such situations in which the psalmist found himself, there was no reliable help that could come from men. Cup of salvation: This was possibly the drink offering that was made in thanksgiving to God (See Ex 29:40; Lv 23:37; Dt 32:38; Ez 20:28). Pay my vows: He would not only carry out his vows that he made in sickness, he would do
Chapter 115 FOLLY OF IDOLATRY The theme of this psalm is glorification of God. He is the only true God, and thus must be the center of man's praise. Because the background of the psalm was the idol gods that were only the result of man's imagination, this psalm seeks to chide those who would worship idol gods instead of the living God of heaven. The psalm is a mocking attack against those who would create gods after their own image in order to condone their misguided way of life. 115:1,2 Idolaters form an image of their god in order that they might appease the empirical perceptions of man. The true God is spirit (Jn 4:24), and thus cannot be perceived by the senses of man. However, He exists, though His existence cannot be proved by the senses of men. Men can only deduct His existence by perceiving the results of His power (ch 8; Rm 1:20). 115:3-8 These words are the psalmist's mockery of the practices of the idolater (See 135:15-18). Herein is a definition of idol worship. The idolater seeks to behave according to his own desires. He seeks to be a law unto himself. Since man is religious, and must soothe his conscience, he creates a concept of a higher power that is according to his imagination and condones his behavior. The spirit of idolatry, therefore, is man creating in his own mind a concept of a god who approves of his behavior. The idolatrous religion is first created, and then to further appeal to the senses of men, a physical idol is made of stone, wood, silver or gold. Because man cannot conceive of that which is beyond his own empirical experi-
352 Psalm 117,118,119 Dickson Teacher's Bible Commentary
118:15-20 Right hand of the Lord: This was the position from which authority came to work on the part of the king. In the historical setting of the psalm, the Lord had delivered Israel from enemies who had been stirred up to destroy the nation. Lord has chastened me: God had allowed the nations to rise up against Israel in order that Israel be moved to repent. Now that they had been delivered, there was a national repentance and a renewal for their commitment to Him. Gates of righteousness: As a metaphor taken from the gates of a city that allowed entrance into the city, the psalmist asked that he, the nation, be allowed into the presence of the righteous God. If the broader context of the psalm was the return of Israel from exile, then the chastisement of captivity was over and Israel was delivered from her bondage. The remnant of the nation would be allowed to return to the city of Jerusalem and rebuild the walls, which rebuilding included rebuilding the gates of the city. 118:21-29 These last words of the psalm are Messianic. Israel had been saved from total annihilation by her return from captivity. In the future, the nation would be saved from the destruction of sin by the work of the Chief Cornerstone. Become my salvation: Verses 22 & 23 are quoted four times in the New Testament (Mt 21:42; Mk 12:10,11; Lk 20:17; 1 Pt 2:7). In the context of each quotation reference is made to Jesus and His work. The chief cornerstone: The chief cornerstone was used to set the orientation of the entire building, for from the chief cornerstone the building was erected. Thus Jesus is the One from whom the church is oriented and guided (See comments Mt 16:18,19; 1 Pt 2:7). This is the day: Every day is a privilege in the life of frail men. In this context, however, reference is probably to a day of salvation. Emphasis was on the time that the nation was freed from captivity. In a salvational context, our day of salvation was made by the Lord, and thus we rejoice in our salvation. Send now prosperity: We can imagine that when this psalm was sung by the returnees from Babylonian captivity that they asked God to prosper them in their efforts. They had to return to the land, plant their seeds, and begin life anew. Comes in the name of the Lord: Jesus came in the authority of the name of God. When Jesus came, Israel had been blessing His coming with their sacrifices. Bind the sacrifice: The sacrifices were to be bound with cords. So many sacrifices were to be offered, they were to be laid in the court even to the place of the horns of the altar of burnt offering. I will praise You: The psalm concludes as it started, with praise to God for all that He had done in the history of His people. The praise of God overflows in the heart of the one who experiences the tremendous work of God in his life. Worship happens within one's heart as a result of one's perception of the good that God does in our lives.
so publicly in order to proclaim that God had restored him. By paying his vows, he maintained his integrity. 116:15-19 Precious ... the death of His saints: The physical death of His people is of great concern to the Lord. He has given them life, and it is not without notice when they pass from this life. I am your servant: Given a second chance in life, the psalmist rededicated his life to the Lord. Loosed my bonds: He was delivered from the death of sickness. Those who are set free seek to serve those who free them. Freedom thus encourages obedience.
Chapter 117 PRAISE GOD This psalm is a short doxology. Because of its shortness, some have assumed that it is only a fragment of an original psalm that was much longer. It is Messianic in nature (Rm 15:11). 117:1,2 All you nations: All Gentiles were called upon to give praise to the Lord, signifying again that God was the God of all nations throughout the existence of Israel. He did not cease being the God of all nations when He chose Israel from among the nations. Merciful kindness: God is gracious in His steadfast love toward us. Truth: His faithfulness is sure and steadfast throughout all time. These are sufficient reasons to sing praises to the Lord.
Chapter 118 GOD'S GOOD SALVATION This is one of the greatest psalms of encouragement for the believer because it focuses on the central truths upon which the faithful base their lives. It was a psalm used in times of depression or calamity in order to center one's mind on the strength and salvation that comes from the Lord. 118:1-14 His mercy: The mercy that is praised in the context of the first verses was in reference to the Lord's deliverance of the psalmist from those who oppressed him. He gave thanks to the Lord because he was delivered from those who surrounded him like bees. The psalmist placed himself as a representative of the nation, and thus the Lord delivered the nation from all nations who sought to destroy Israel. Set me in a large place: This was to be set free in a space without limits. Lord is on my side: When one realizes that the Lord is working for him, then he has great confidence in facing the trials of life. I will see my desire: One can accomplish his feats in life with the Lord working through and with him. In the context of the psalmist, the psalmist did not fear in the face of his enemies because he understood that God was working for him and Israel in order to carry out the purpose for the existence of Israel. Confidence in man: Trusting in man and princes will give one limited accomplishments. However, when one puts his confidence in the Lord, the Lord can work exceedingly abundantly above all that we can imagine (60:11; Ep 3:20,21). We are more than conquerors through Him who works in us (Rm 8:37). Fire of thorns: These thorn bushes burned hot for a period, but quickly ceased to burn. Because the Lord delivers those who trust in Him, He is their strength, song, and salvation from destruction (Ex 15:2; Is 12:2).
Chapter 119 GOD'S GOOD WORD This majestic psalm, that gives glory to the word of God, is divided into 22 sections, each beginning with a letter of the Hebrew alphabet, though most translations have not added the Hebrew letters to denote each of the sections. The theme of the psalm is the glorious word, or law of God, and one's
353 Psalm 119 Dickson Teacher's Bible Commentary
obedience to His will. He realized that he could do this only by keeping his mind off the things of this world, and keeping it on the testimonies of God. By doing this the insults would be ignored in his life when he no longer considered obedience to God a thing of which to be ashamed. 119:41-48 God's mercy and salvation come through one's obedience to the word of God. When one focuses his life on the testimonies of God, then he can face those who revile him. And when reviled, the psalmist asked that he speak and not be silent. He thus committed himself to keep the law, and by doing so walk in freedom. Without law there is no freedom, for law guarantees that one is free from the dictates of man and those who are controlled by emotional hysteria. When one is truly free, therefore, he is emboldened to speak before kings without being intimidated. The love of, and meditation on, the commandments of God gives one a sense of security. 119:49-56 "Deride" is a word that explained the social environment the psalmist was experiencing because he had committed himself to the word of God. However, he found hope and comfort in the statutes of God. In spite of the derision he suffered from the arrogant, he maintained his steadfast commitment to obey God. His commitment to the Lord motivated him to have a burning indignation toward those who were disobedient. His commitment to the law of God was manifested by the intensity by which he abhorred evil. 119:57-64 The psalmist had made God his portion in life. He had repented and given himself to the law of God. This was something about which he did not procrastinate. His conversion was immediate. Even though raiding parties had robbed his farm, he did not blame God, but continued to be faithful. Thus in the middle of the night he would arise to give thanks for what he had. What kept him encouraged was that he made friends with those who were like-minded, with those who loved the word of God. 119:65-72 The psalmist reviewed his life and concluded that God had been good to him in a world of evil. He had been chastened, which disciplinary action brought him closer to God (See Hb 12:11). He had learned through chastisement that obedience to the law of God is more precious than following after rebellion. Though his commitment led to slander against him, he discovered that what came from the mouth of God was more precious than material things of this world. He had learned that possession of things of this world should not possess those who focus on God. 119:73-80 Since one is created by God, then it is natural to desire the continual fashioning of the soul by the word that comes from God. When we manifest to others our obedience to the law of God, those who are also obedient will rejoice in our example. The psalmist prayed for relief from affliction in order that he might survive his distress. His commitment to the Lord had led him to being persecuted by those who were perverse. But it also led to his gaining of friends, friends who were also committed to the word of God. Because of his trust in the word of God, he asked that the arrogant be humiliated as a result of their deceitful behavior toward him. 119:81-88 The psalmist proclaimed that he was in trouble. He was suffering, and thus reached out for aid from God. As
obedience to the law. Throughout the psalm there are eight synonyms that refer to the word of God: law (torah), testimonies (principles of action), precepts (rules for conduct), word (dabhar) (the proclaimed will of God through decrees), word (imra) (the spoken word as it comes directly from God), commandments (statements of law for direction), ordinances (principles for human relationships), and statutes (regulations for social relationships). Because of the many phrases and words that are used in reference to God's communication to man, the central focus of the psalm is to bring to the attention of all that man should do and be must come from the instructions of God. 119:1-8 The introduction to the psalm proclaims that those who are happy are those who keep themselves blameless in reference to their obedience to the law of God. Those who would be blessed must seek God with their whole heart. These are those who do not transgress the law, but walk in the ways of God. Such people should not be ashamed of their obedience because they totally focus on the will of God. By being totally committed to obedience, the psalmist was confident that the Lord would not forsake him. 119:9-16 It is possible that the psalmist was a young person. He knew that a person can purify his way in life only through dedication to the commandments of God. By staying close to the word of God, one will not wander from God's way. Since men cannot trust in themselves to direct their way, they must be committed to God's word for direction in this life. The righteous can be happy only when they have a knowledge of the word of God, and then follow what they know of the word. Through obedience, therefore, one experiences the joy that comes from following God's will. 119:17-24 It would be the goal of the righteous to live according to the statutes of God. By doing so there is great comfort and strength, knowing that one is following after God. By committing oneself to following the word of God one sources the abundance of life, vision and guidance. The psalmist felt himself a stranger on earth because of his devotion to the word of God. He was an alien among those who cared nothing for God's commandments. And since he was in such a social environment, he needed the direction of God. Only through devotion to the will of God, the psalmist felt that he could endure mockery and contempt by those in society who had no concern for the instructions of God. 119:25-32 The psalmist cried out for a spiritual revival because of his distress. He was prostrate in the dust seeking revival from God. Being filled with the word of God, he could not help but speak of God and His commandments. However, he was weeping in sorrow, and thus beseeched God that he not be false to God. He thus clung to the testimonies of God in order that God increase his understanding and joy. The result of his commitment to the law of God would be that he would run and not walk a spiritual life. 119:33-40 The heart of the psalmist was manifested in this section because of his plea for God's instruction. He sought God's help. He wanted to understand God's will, not simply have a knowledge of His word. Since the righteous delight in the word of God, the psalmist sought to know God through
354 Psalm 119 Dickson Teacher's Bible Commentary
a wineskin smoking in flames, his soul had become blackened and wrinkled. His suffering had brought on premature aging in his life. He thus yearned for deliverance from the arrogant who sought to trap him in snares. However, though persecuted, and almost consumed, he turned to the precepts of God for deliverance. 119:89-96 The psalmist had been delivered from his affliction. The reason he did not perish was that he resorted to the unchanging word of God. Though things around him were continually changing, he took comfort in the unchanging word of God. What the psalmist had learned through his experience was that he had witnessed that there is a limit to that which is considered perfect by man. But there is no limit to the perfection of the word of God. 119:97-104 His love of the word of God was proved because on it he thought throughout the day. Because of his concentration on the word of God, he had greater understanding than those teachers who rejected the word. He did not become arrogant in thinking that he knew everything, but realized that the fear of God was the beginning of wisdom. The precepts of God had greater influence in his life than the traditions that had been handed to him by the fathers who had rejected the word of God. Therefore, he made a conscious decision not to follow after evil ways since the judgments of God took control of his life. 119:105-112 The psalmist realized that it is not within man to direct his own behavior in order to be pleasing to God. Therefore, he made the word of God the map by which he directed his life. He thus gave unto God the freewill offerings of prayer and praise in appreciation for God's directing of his life. He confessed that his life was in his hands, and thus always in danger because of his fallibility. Though surrounded by those who would ensnare him, he committed himself to the end of his life to serve God. 119:113-120 The psalmist realized the danger of following after those who were double-minded. He found safety only in trusting in the word of God, for in trusting the word of God there was safety from those who work evil. Those who turn from the word of God will come to nothing. They are like the dross, or residue from the processes of refining. They are cast aside. Thus the psalmist chose to act on his fear of God by obeying God's commandments. 119:121-128 The psalmist was oppressed, but not oppressed because he had done something wrong. He affirmed that he had done that which was right. Nevertheless, when one does right, those who are evil will persecute the righteous. By following the word of God, the psalmist received assurance from God that he was right, and his oppressors were wrong. Though the unrighteous had violated the law of God by persecuting those who sought to be obedient to God, the obedient psalmist would continue to love God's commandments. One makes void the law by disobedience. One establishes the law by obedience. Those who choose to be obedient proclaim that they hate false behavior. 119:129-136 When one finds the word of God wonderful, then he will keep the word. When the word of God is opened in the life of a person, it gives light and direction. Innocent, or
receptive people, give ear to what God says, and thus follow in His ways. When one realizes that the commandments come from God, then he gasps for them as after air for survival. He thus seeks to be directed in behavior by the instructions of God. Being directed by God's instructions frees one from being led by sin. In obedience to God's word there is freedom from the oppressing traditions of men. At the same time, the psalmist was in great mourning for those who were still in the bondage of those who did not keep the law of God. 119:137-144 The psalmist was consumed by the will of God, for through the precepts, statutes, commandments and ordinances of God the nature of God was revealed. What was revealed was that God was righteous, upright and faithful. For this reason, the word of God was pure, and thus to be desired in a world of iniquity. What promises were made in the word of God, therefore, could be trusted. Because he was considered with contempt by those who did not trust in the word of God, the psalmist reaffirmed his commitment by stating that he had not forgotten God's word. In fact, one's journey through the persecution of the world enlightens one concerning the strength and comfort that comes from the word of God. 119:145-152 Oppression had come into the life of the psalmist. Because of his anxiety, he was up in the morning crying out to God. He was not able to sleep because of anxiety. Thus being troubled throughout the night, he went to the word of God for hope. Prayer and meditation on the testimonies of God brought hope. He thus asked for a personal revival according to the judgment of God. Those who were oppressing the psalmist were those who had no respect for the word of God. 119:153-160 The psalmist was oppressed by those who had no consideration for the word of God. He was thus discouraged. He asked for a personal revival in his life. He knew where to go for this revival. It was to the testimonies of God, the instructions of God that would lead him through times of persecution. When enduring persecution, he remained loyal to God's judgments. Since God's word can be trusted, he knew that if he deviated from it, he would not abide forever as the word of God. 119:161-168 Even rulers of the land brought persecution upon the psalmist. Nevertheless, in the turmoil of his life he did not turn from the commandments of God. In reference to the word of God, he was like one who had discovered a great treasure. Using the number "seven" metaphorically, he stated that he was constantly in praise of God. He was thus in great peace of mind because of his focus on the testimonies of God. Those who trust in the word of God are guarded from turning aside from righteousness. Those who trust and obey God will have a great life, a life of peace, strength and comfort. 119:169-176 Because he had given himself to the word of God, the psalmist asked that God stay close. He would use his mouth for the propagation of the commandments of God. In this quest, he asked for help from God. As a lost sheep in the wilderness, the psalmist asked that God continue to direct him through His commandments. In the midst of so many dangers from straying in the wilderness of the world, he would not
355 Psalm 120,121,122,123,124 Dickson Teacher's Bible Commentary
122:1,2 I was glad: There was excitement in the air when the annual journey to Jerusalem came. The people yearned to go to the temple in Jerusalem for a meeting with other devoted people who would come from throughout the promised land. This was a journey to go to fellowship with like-minded people who also brought their sacrifices to be offered and to eat their meals with family and friends. It was a beautiful time of fellowship and nation building. 122:3-5 After coming into the gates of the city, the country people of Israel took pride in the temple that Solomon had built and the city itself. Compact: It was a city that was united together as the center of reference for the nation of Israel. To which the tribes go up: It was the gathering place for all tribes of Israel for the Passover feast, feast of Tabernacles and Unleavened Bread. It was a site that symbolized the reunification of the twelve tribes that had throughout the year been scattered to their farms. Thrones: David made Jerusalem the center of government and faith in Israel. House of David: This statement assumes that the psalm was written many years after the reign of David, and thus the psalm cannot be ascribed to David as the writer. 122:6-9 Peace: The attitude of the psalmist toward Jerusalem reflected the attitude of the nation. Israel took great pride in Jerusalem and the temple. The city brought a sense of security and peace to the people. It gave them national identity among the nations. When there was peace, the people lived in prosperity. For the sake of the temple, the house of God, the Israelites prayed that peace prevail within the walls of the city.
forget the commandments of God, for only through obedience to these commandments can one find his way to God.
Chapter 120 DELIVERANCE FROM THE TREACHEROUS The psalmist's prayer in the past had encouraged him to trust in answers from God in the present and future. The psalmist was oppressed by enemies, and thus he uttered this psalm wherein he called for God's judgment on his oppressors. 120:1-7 Lying lips: The oppression was not physical attacks, but slanderous words that came from the mouth of his enemies. Such verbal attacks caused the psalmist great anxiety. Sharp arrows: The fruit of a slanderous mouth are piercing arrows of judgment. Eventually, people discover the evil heart of the slanderous person. The result will be as a flash of intense heat that comes from burning a broom tree. The retribution on the slanderous person and vindication of the slandered, is that the truth is eventually known by all. The slanderous person will reap the consequences of his evil speech (See comments Mt 7:1,2; Gl 6:7). Meshech: This may have been a geographical area that was harsh for living (See Gn 10:2; Ez 32:26,27). Or, it may have been a habitation among a people with whom it was difficult to live. Kedar: See Gn 25:13; 1 Ch 1:29.
Chapter 121 GOD GUARDS HIS PEOPLE This psalm was probably sung during travel to the tabernacle for the Passover, feast of Tabernacles and Unleavened Bread. The psalmist expressed a deep trust in God for protection on the journey. The key word is "keep," emphasizing the care of God for the individual. 121:1-8 The hills: This was a psalm of one journeying to one of the hills on which Jerusalem sat. From a distance he could see the hills and rejoice, for he was nearing the end of his journey. Instead of the ark of the covenant in the tabernacle being annually moved throughout the tribal territories of Israel, it was permanently placed in Jerusalem. Thus the psalmist expressed his joy as he neared the temple that was symbolic of the presence of God. My help: Throughout the psalm the psalmist expressed his reassurance he received from the Lord. He who preserves: God would not allow his foot to slip. God is alert to our needs. He keeps the faithful and provides a place of rest where one is shaded from the turmoil of his journey. In keeping His people safe, God preserves them. They are preserved blameless because of His grace (See 1 Th 5:23). If we would assume a metaphorical understanding of this psalm, we can assume that God cares for those who are on their journey to the presence of God in heaven.
Chapter 123 PRAYER FOR HELP The psalmist writes from an emotional state of depression because he suffered from the scorn of others. He thus cried out for relief from the taunts of those who cared little for righteousness. 123:1-4 When in times of depression, the faithful will look to God. As the eyes of slaves are fixed on those who have control over their lives, so the obedient fix their attention on God in order to find deliverance from the emotional turmoil of the world. Filled with contempt: The arrogant had unleashed their disdain upon the people of God. The scorn had become overbearing. The psalmist did not unleash his frustration on those who scorned the people of God. He simply asked that God deliver them. He turned the matter over to God. No immediate answer was given from God. We only assume that the cry from the psalmist was eventually heard on behalf of the people. The writing of Psalm 124 was probably a reflection on God's answer.
Chapter 124 THANKSGIVING FOR RESCUE This psalm seems to have been written in answer to the plea of Psalm 123. When this psalm was written, the Lord had delivered the people, though we are not told how God delivered them. 124:1-8 What is stated is that the people would have been
Chapter 122 PRAYER FOR PEACE The theme of this psalm is Jerusalem, the city around which faith and government were centered from the time of David. The psalm highlights the festive journey that dedicated Jews annually made to the city.
356 Psalm 125,126,127,128,129 Dickson Teacher's Bible Commentary
overcome if it had not been for the deliverance of God. The deliverance, therefore, was noted by the psalmist as evidence that God was for His people. Not only in this deliverance, but in many throughout the history of Israel, the psalmist concluded that the existence of Israel was totally dependent on the work of God. The nation would have long vanished if it were not for God delivering them from oppressing nations. Prey to their teeth: They were not devoured by their enemies because God rescued them. They were delivered as frail birds from a snare. Because of their faith in the God of creation, they were delivered to continue as a nation. What they did not fully understand was that God delivered them for the sake of the world, for through Israel would come the Savior of the world.
is on what brings joy to one's daily living. In this case, that which brought joy was the guarantee of a heritage through one's children. 127:1-5 Labor in vain: The point is that security in Israel without the Lord was useless. A strong house and guards for the city are of no avail without the protection that comes from the Lord. Bread of sorrows: That is, toiling in labor in order to produce one's food. Gives to His beloved: God takes care of those who are His (Mt 6:25-34). Therefore, they can sleep with peace of mind. Children: Children that are born to a young father are his strength when he is old. As arrows are a defense, so the children who take care of their aged parents have assumed responsibility to protect them in their old age. Speak with the enemies: Since the elders assembled at the gates of the city for decisions, so the children would stand for their parents against all who would falsely accuse them. Another interpretation may be that the young would guard the city by defending it against the enemy who would attack the gates.
Chapter 125 THE PRESENCE OF GOD As with previous psalms, this psalm is also an expression of their security that was represented by Jerusalem, Mt. Zion. The presence of God was symbolized through the existence of Jerusalem and the temple, and thus to the Jews, Jerusalem was a holy city. The temple signified the presence of God. 125:1-5 Jerusalem was a symbol of stability. The people found strength in its presence as the capital city of Israel. Mountains: Though Jerusalem was built on hills, the city was also surrounded by hills. The symbolism is that the Lord surrounds His people in order to make them feel safe and secure. Allotted land: Because the Lord was the security of Israel, the wicked would not be able to take possession of that which was given to the people. Do good: The plea is that God work on behalf of those who have committed themselves to Him. There is no reason why the wicked should expect that God do good to them. Those who are crooked in their ways have only the judgment of God to which to look forward.
Chapter 128 BLESSINGS FROM FEAR This psalm concludes the last part of Psalm 127, that one is blessed if he fears the Lord. He will be blessed with children, which children will increase God's people in the holy city of Jerusalem. 128:1-6 Fears the Lord: The definition of fearing the Lord is walking in His commandments. When one fears the Lord, he obeys. The benefits from obedience, therefore, were the success of his farming and many children in his family. His crops would be spared drought. The nation would also experience the population increase of Jerusalem and live to be old in age. Because of his obedient way of life, such would be passed on to his children, and thus peace would prevail in Jerusalem. Since disobedience would lead to God's chastisement of the nation, obedience would lead to God's protection of the nation and prosperity of the people.
Chapter 126 RETURN FROM CAPTIVITY The historical setting of this psalm is the restoration of Israel to Palestine after the Babylonian captivity (See comments Er & Ne). The nation had been taken into captivity because of their apostasy to idolatrous gods (2 Ch 36:6-21). They were allowed to return because of their repentance. 126:1-6 Those who dream: They could not believe that God would work in the lives of pagan kings in order to allow them to return to their land. Laughter ... joy: The announcement of their release was a surreal announcement that brought great joy to Israel. Some who heard were the descendants of those who had been in captivity in 722/21 B.C. when the Assyrians conquered the northern kingdom. The South: The Negev was a desert region south of Palestine. Sow in tears: The time of sowing is a time of labor and toil. Reap in joy: Harvest is a time of joy when one receives the reward of his patient labors. The captives had gone forth from their land in tears, but returned to the land in joy and thanksgiving.
Chapter 129 OVERTHROW OF GOD'S ENEMIES In this psalm the psalmist speaks for the nation. Israel had a long history of oppression because of their disobedience to the word of God. Their oppression, therefore, was allowed by God because of their lack of faithfulness to His covenant. Their obedience would lead to their deliverance by the overthrow of their enemies. 129:1-8 Many times: From the time Israel was a young nation, oppression was brought on the people because of their rebellious apostasy. God had warned them as a young nation that if they did not keep the conditions of the covenant He had made with them at Mt. Sinai, they would be disciplined. They thus had no reason to complain for their history of discipline because God had forewarned them of what would happen if they were disobedient. Not prevailed: Though oppressed, God did not allow them to go out of existence. Plowers plowed: They were driven into captivity as slaves. When they repented, God cut the bonds of bondage and they were
Chapter 127 GOD BLESSES This is a psalm of wisdom. As a wisdom psalm, the focus
357 Psalm 130,131,132 Dickson Teacher's Bible Commentary
delivered from their captivity. The wicked: Those who persecuted and oppressed Israel were disgraced when God allowed the Israelites to be born again as a nation after the Babylonian captivity. Though Israel was oppressed throughout her history, the wicked who oppressed her had come and gone. Not one nation that oppressed Israel has survived history. They were like grass that would spring up on the roof, but dry up when scorched by the sun. They were temporary nations in history that were of no profit to the reaper.
he was not. He ceased placing himself in a situation that was above his abilities to handle. As a weaned child: Though it was difficult for him to separate himself from those who craved so much, he found peace of mind only when he found himself. Contentment comes when one realizes that God is pleased with one's use of the gifts that he has received from God. Contentment comes when we are satisfied with who we are and do not compare ourselves with others or with what others have and do.
Chapter 130 GOD'S FORGIVENESS This is a psalm of penitence. It is a cry from one who was deeply repentant for the sins of his life. The plea for forgiveness comes from the heart of one who knew God's grace and forgiveness. 130:1-8 Your ears: It was not that God had physical ears, but that He would give attention to the plea of the psalmist for forgiveness. The personification of God with human features was for the sake of the psalmist, and those who would cry out to God for forgiveness. If You ... mark iniquities: If God kept a record of every sin of an individual, without His grace no man could be saved (Rm 3:9,10; 6:23). Feared: God is obeyed because He is feared. And because He is obeyed, those who obey are forgiven. Forgiveness continues because there are those who continue to fear the Lord (Compare comments 1 Jn 1:7). In His word: God has promised His forgiveness, and thus we have hope for forgiveness because He has stated that He will remember our sins no more (See comments Hb 10:16,17). Wait for the Lord: The psalmist was confident in the forgiveness of God. Those who watch: The psalmist's confidence in the mercy of God was more than the watchman who had confidence that the sun would rise. The psalmist trusted in the faithfulness of God to forgive. Abundant redemption: God is rich in forgiveness, and thus all must come to Him with a repentant heart. Redeem Israel: The psalmist called on all Israel to come to the Lord for forgiveness. God will redeem the repentant from their iniquities. For this reason, one must come out of his iniquities in order to be forgiven. If we persist in sin, there is no forgiveness.
Chapter 132 GOD'S BLESSING OF THE SANCTUARY Our understanding of this psalm is based on the fact that Israel was a theocracy. The religious ceremonies of Israel were joined with the civil laws that governed the people. By this time in the history of Israel, the centrality of faith and state in Israel was centered in Jerusalem, the king and the temple. Thus this psalm focuses on the centrality of these three aspects of the faith and government of Israel. 132:1-7 Remember David: It was David who desired to build a temple for the Lord in Jerusalem (1 Ch 28:1-6). His afflictions: These were David's struggles to escape the killing hand of Saul. These afflictions included his efforts to accomplish his desire to find a permanent place for the ark of the covenant. Habitation for the mighty God: It was not that God needed a place to live. The ark of the covenant symbolized the presence of God. And thus David wanted to permanently locate the ark in a structure in Jerusalem. By doing this, he focused the minds of the people toward Jerusalem and his kingship in the city. We must keep in mind that God originally intended that the ark be housed in the tabernacle, and thus moved annually throughout the territories of Israel. This movement of the tabernacle had taken place for over 400 hundred years before David sought to permanently locate the ark in Jerusalem (See comments 2 Sm 6:1-19; 7:1-29). Ephratah: This was probably the region of Kirjath-jearim where the ark was located for many years before it was moved to Jerusalem (1 Sm 7:1,2). His footstool: The high priest would go once a year into the holy of holies and bow before the ark. The presence of God was symbolized to be above the ark. 132:8-12 See 2 Ch 6:41,42. Ark of your strength: The ark of the covenant. David ... Your anointed: This statement is significant in reference to the Davidic kings. Not only was David anointed to be king over Israel, but when he was anointed, God was anointing the Davidic dynasty. After David was anointed, no one who was not of David's genealogy could rightfully reign on the throne of God. Peter refers to this promise of God to David after Jesus had ascended to the throne of David in heaven (At 2:30). Thus the perpetuity of the seedline of David reigning on his throne was fulfilled in Christ. 132:13-18 The Lord has chosen Zion: Actually, it was David who chose Jerusalem for the central government of Israel. God allowed David's choice, and thus credit is given to God for making the choice. He gave this concession to David because He honored David's desire. The same thought would apply to David as a king in Israel. It was not God's original
Chapter 131 TRUST IN THE LORD The psalmist directs this psalm toward a presumptuous heart. It is a psalm that expresses the humility of one who seems to have been arrogant in his knowledge, and now has humbled himself in the calmness of the security that is in the Lord. When he wrote, he was no longer haughty in trying to exalt himself to be someone he was not. 131:1-3 Things too high for me: This gem of knowledge would bring contentment to thousands who seek to be recognized. The psalmist seems to have gone this route in life, but found himself always in competition with others. He then found himself, and became content with who he was. He realized his own destiny and the futility of trying to be considered better than others in a world of competitive spirits. He discovered the secret of not considering himself to be somebody
358 Psalm 133,134,135,136 Dickson Teacher's Bible Commentary
intention that a king reign over Israel. His original plan was that He reign over Israel directly from heaven. But the people wanted a king. And thus, God allowed them to have a king. This was a concession of God, not His original plan for Israel. The same was true with Jerusalem. It was a concession to David, for David wanted a central government for the people. The temple was also a concession by God, for David wanted to build a temple for the ark of the covenant. However, once the concessions were given by God, then David was God's anointed, Jerusalem was God's choice, and the temple became the dwelling place of God. Here I will dwell: It was not that God lives in buildings that are built with the hands of men. Jerusalem was the symbol of God's habitation in Israel. Neither was it that God ceased to be the God of the nations of the world. God dwelt among the nations of the world throughout the history of Israel. God did not cease being the God of the nations when He chose and used Israel to bring the Savior of the world into the world. Horn of David to bud: The authority of the lineage of David would be manifested from the throne of David that was in Jerusalem. David was in authority because he was anointed by God.
tuary, and thus they lifted up their hands as an outward expression of reverence and praise directed toward God (28:2; 141:2; Lm 2:19; 1 Tm 2:8). Bless you: God was called on to bless those who gave their service at the house of God. Since Jerusalem symbolized the abiding presence of God, it was out of Jerusalem that the blessing of God would go (Compare Is 2:1-4).
Chapter 135 GOD'S WORKS & FOOLISH IDOLS This is a psalm of praise. God's greatness is magnified because of His creative power. Thus the gods that are created in the minds of men, and formed into idols by the hands of men, are nothing. In the eyes of God, such idolatry is foolishness. 135:1-7 God is worthy of praise because of His creative power. Those who served in the temple were to lift their voices in praise to God. Pleasant: God's name is gracious, and thus brings peace of mind to those who respond to His existence. Own possession: Israel was a chosen people of God, and thus God's prized possession among men. Israel was chosen for the purpose of bringing the Savior into the world (Gn 12:3; 18:18; 22:18; 26:4). Above all gods: It is not that there were other gods. False gods are only the imagination of men. Thus the other gods are the minds of men who should worship the only true and living God. Unfortunately, they worshiped that which they had created after their own image. The true God created the universe and man. False gods are created by man. The psalmist's reasoning is that one should praise God because God's existence is witnessed in the creation (ch 8; Rm 1:20). 135:8-12 God also manifested His power in what He did to deliver Israel from Egyptian captivity. God brought great plagues on Egypt. He killed Sihon and Og who opposed Israel. Because the Amorites, and those of Bashan, rose up against God's chosen possession of people, the territories of these nations were given to Israel. 135:13-21 Idols of the nations: In this context, as in others, the idol gods represent the rebellion of men against God. Since they had created false gods in their minds that would condone their wicked behavior, the God of heaven had no influence over their lives (Is 44:9). They gave up on God in order to follow after their own imaginations (See Rm 1:18-32). The idolaters behaved as their gods because they had imagined their gods in order to walk after their own desires. Bless the Lord: In the historical environment of idolatry, and after a review of the spirit of idolatry in man, the psalmist called on Israel and her spiritual leaders to focus on the true God. They must fear (obey) God and not the imagined gods of the nations around them.
Chapter 133 UNITY AMONG BROTHERS The context of this psalm would be the unity of the tribes of Israel as they came together for their national feasts. One of the reasons for the fall of Israel was their autonomous behavior they developed as they territorially and tribally disconnected from one another. Their tribal independence from one another left them vulnerable to the attack of their enemies. But when unity prevailed, their enemies were intimidated by their united strength as a nation. 133:1-3 When there is a desire within the hearts of brothers to be together, then unity prevails. Brothers must enjoy one another's company. This type of unity is not organized. It comes forth from the hearts of those who love one another (Jn 13:34,35). Precious ointment: This was a reference to the time when Aaron was anointed as the high priest of Israel (Ex 30:22-30). Dew of Hermon: The mountain regions of Mt. Hermon in northern Palestine were at a high altitude. There would be dew on the mountains in the summer, and frost in the winter. Both were refreshing (Compare Gn 27:28; Hs 14:5). There was security in national unity. But beginning with the division of the tribes after the death of Solomon, disunity prevailed in Israel. When the representatives of the tribes came together for the annual feasts, however, at least unity prevailed among those who came.
Chapter 134 THE NIGHT GUARDS This psalm was a blessing that was given to the priests as they began their duties in the temple. They encouraged one another as they prepared to carry out the hundreds of sacrifices that had to be made for the pilgrims who had come to the sanctuary of God in order to celebrate Israel's nationhood. 134:1-3 The duties of the servants in this psalm performed their duties in the night watch. Their work was in the sanc-
Chapter 136 THANKSGIVING FOR GOD'S BLESSINGS The format of this psalm is different than other psalms. Since each verse ends with "for His mercy endures forever," this could possibly have been a psalm that was chanted by the assembly. The focus of the psalm is on the mercy of God, and thus all the assembly responded to the primary statements that
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137:1-9 Sat down ... remembered Zion: The Jews were stuck in captivity and resided in the region of the Tigris and Euphrates rivers of Babylon. This was the first generation of captives because they remembered Jerusalem from which they had been taken. Hung our harps: There was no joy in their hearts to sing. Sing us: They were taunted by the Babylonians to sing about what was taken from them, that is their glorious city of Jerusalem. Remember: Those who taunted these first captives had performed terrible deeds. They had dashed the heads of Israelite babies against rocks during the siege of Jerusalem. When the city fell, they could not nurture babies on the way back to Babylon, and thus the Babylonians killed their little ones. These memories were still fresh on the minds of the ones in this context who were taunted to sing of Jerusalem to their captors. Edom: The Edomites did not take part in the destruction of Jerusalem in 586 B.C. However, they had rejoiced over its destruction (See comments Ob 10–16). Day of Jerusalem: This would be the day when God brought the Babylonian Empire to a close, which He did when the Medo-Persian Empire brought an end to Nebuchadnezzar's dynasty of reigning kings over Babylon. Raze it: In 586 B.C., Jerusalem fell to the Babylonian army of King Nebuchadnezzar. They destroyed the temple and the city, tearing down the stone buildings to the ground. Repay: Babylon was repaid that which she had done to Jerusalem. She reaped what she had sown. In the bitterness of his own feelings, the psalmist made the imprecatory plea that what the Babylonian army had done to their children would be done to them. These words should not be interpreted from the viewpoint of loving one's neighbor as himself, but in the historical context of a metaphorical retribution that would come on the Babylonians. They were eventually punished for their deeds. Their existence was terminated, even to this day.
were said by the priest. The people would respond, "For His mercy endures forever." 136:1-9 Mercy endures forever: All that exists is the result of the mercy of God. God could have existed alone in eternity, but He chose not to. He created the universe and us because He is love. God of gods: He is the true God above the minds of those He created. He is not, therefore, the invention of the minds of men. Lord of lords: God is the Master of those who are lords among men over their servants. He is Lord over all imaginations by which men would bring themselves into bondage. Jesus assumed this position when He ascended to the right hand of God (1 Tm 6:15). Jesus will maintain His position of King of kings and Lord of lords until He comes again (See comments 1 Co 15:26-28). Who alone does great wonders: Only the One who miraculously created all things has the power to miraculously work. For this reason, Satan has no miraculous power that is indigenous with himself. He was a created being, as all spirit beings (Cl 1:16). But he was not created with inherent miraculous power to be able to do miraculous works apart from God. Only God has the power to command the supernatural. All other supposed miracles are only the imagination of those who seek to be led astray from the miraculous power of God. False gods are created in the minds of men when men seek for a sign outside the realm of God's supernatural being and power. Great lights: If one would be a believer, he must believe that God was the creator of all that exists (See comments Gn 1 & 2). True believers would never believe that either the material or biological world came into existence from matter that had previously existed. 136:10-26 See 135:8-12. Smote Egypt: The existence of the nation of Israel was a miracle of God. Israel was the only culture of people in the history of the world who became a free nation in one night by being delivered from one of the most powerful nations of the world. Their birth as a nation was literally generated over night. Such has never happened in the history of the world. The psalmist wants us to understand that this was a miracle of God. It was not something that happens by natural sociological means. Only God can do such a thing, which thing He also did with the church, by bringing it into existence in only one day (See comments At 2). The psalmist thus presents several of the miraculous events that surrounded the exodus of Israel from Egypt, as well as the strength of this nation that was born out of slavery and then conquered warrior nations in the land that God had given them. The existence of the nation of Israel was truly a historical miracle of God. God of heaven: He is the God who exists in a heavenly realm, not originated by the minds of men (2 Ch 36:23; Er 1:2; 5:11,12; Dn 2:18,44; 5:23).
Chapter 138 THANKSGIVING FOR GOD'S GRACE This psalm was written by one who was distant from the temple, and thus it was composed after the reign of David, for David did not build the temple. It is generally accepted that the psalm was written after the Babylonian exile by one who was still in the land of his captors, and yet to be restored to the presence of the rebuilt temple. 138:1-8 Whole heart: Meaningful worship comes from the heart of one who has totally given himself to the Lord. The totally committed can give themselves in total worship. Before the gods: There were no other gods. Reference here would possibly be to those who had created gods after their own image, or to those who had set themselves up as gods among men. Many pharaohs and kings of ancient times assumed to be gods among the people over whom they reigned. Worship toward ... temple: The psalmist was not in the presence of the temple, which temple was built by Solomon. In his worship, he would possibly prostrate himself toward the temple. The psalmist was not commanding any mandate of posture in prayer or direction to which one must pray. He was only expressing his personal feelings that were undoubtedly patterned after Solomon, and carried on with others as Daniel
Chapter 137 SORROW IN EXILE This is a strong imprecatory psalm against the captors of the Jews. It is a prayer that Israel be avenged for what they had done to God's people. The historical setting is a time when Israel was in Babylonian captivity. This psalm is thus a picture of an intimidated nation of people who were suffering under the bondage of a foreign people.
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(2 Ch 6:20; Dn 6:10). To the Jews, the temple was the representation of God among His people in their promised land. Thus in their worship, they paid homage to God, as well as maintained their nationalism by praying toward the temple in Jerusalem. Magnified ... name ... word: The name and word of God are inseparable. Jesus came in the name of God, but was also the revealed word of God (Jn 1:1-14). With the name of God comes His word, both of which are exalted above all things. Respect for the lowly: It is the nature of God, and thus the nature of the godly, to have concern for those of low estate. Arrogance and pride are identified by one's disregard for the poor, and those of humble estate. Godliness is identified by those who do not position people in society by either their money or work. Middle of trouble: This psalm concludes with the psalmist's trust that God would bring him through all troubles. Though troubles might cast one down, the psalmist was confident that God would revive him, and thus bring him through trouble alive. Destiny for me: God will work in our lives in order to bring about that for which He gave us gifts to accomplish (Compare comments Ep 4:11-16). We must assume that His gifts for us are given in order that we accomplish our destiny in life for Him. When we work to accomplish our destiny, God will work for us.
depend on that which exists. His existence is throughout creation, and without His existence all that is created would cease (Hb 1:3). 139:13-16 Though omniscient and omnipresent, God is mindful of every individual of His creation. The psalmist was concerned that our understanding of the awesomeness of God might lead us to believe that He is indifferent to the details of His creation, and thus might overlook individuals. But the psalmist reassures us that God even knew each of us while we were still in our mother's womb, before we were even taking form. Fearfully and wonderfully made: Because man can never fully understand the process by which a human being is developed from a fertilized egg in the womb of a woman, God is held in wonder. In fact, the wonder should generate fear as to how such a thing could possibly have happened without the existence of God. When contemplating such things, the philosophy of evolution is a mockery to the intelligence of honest men. It is not reasonable to conclude that such things as the development of a man from a microscopic egg of woman could be the result of a process of evolution from matter to the existence of life. In Your scroll they were all written: God can foresee without predestining something to happen. There are no surprises with God. He can see our lives without establishing our lives to be unchanging fate that is void of the freewill of man. This is certainly beyond the understanding of man. But we must not be frustrated by what God can do that we cannot understand. The fact that God can foreknow without predestining is what defines God to be beyond the invention of our imagination. If we could understand this ability of God, then we would be sure that we would have created a god after our own image and mental abilities. If we conclude that we fully understand God, then we can be assured that the god we have claimed to understand fully is not the God of heaven. 139:17-24 I am still with you: The psalmist has just spoken of the omnipresence of God among humanity, and His omniscience concerning all knowledge. Thus whether one arises from sleep, or from death, he is still in the presence and knowledge of God. You will slay the wicked: God's protection of the righteous involves their deliverance from the wicked. And God's deliverance of ourselves from the wicked means the destruction of the wicked. Because the psalmist was godly, his attitude toward the wicked was as God's. He hated their evil. His hatred was concerning their actions, not their being. One can hate the sin, but love the sinner. Thus the psalmist closed by asking God to search his own heart, lest there be in it any wicked ways by which he himself could become the enemy of God.
Chapter 139 OMNIPRESENCE & OMNISCIENCE OF GOD This is one of the greatest of all the psalms. It is a spiritual highlight that brings comfort to the people of God. Because it focuses on the omniscience and omnipresence of God, the psalmist was reassured that God was in control of all things. He was not distant from His creation, but transcendent. Knowing this truth reassures the righteous that God is in control of all things. 139:1-6 You know: These first verses define the omniscience of God. God knows our inner thoughts, our motives, our words before they are spoken, and where we are at all times. Neither in thinking nor presence can one escape the omniscience of God. Thought from afar: Before we conceive our thoughts, God knows them. Not a word in my mouth: When we do utter words, God knows the motives and thoughts behind the words that we speak. Knowledge is too wonderful: It is beyond the comprehension of men to understand the omniscience of God. If we did understand, then we would be gods. We must not frustrate ourselves, therefore, by not understanding how God can have such knowledge. 139:7-12 Where will I go: This section of scripture explains the omnipresence of God. He is everywhere at all times. One cannot escape the presence of God by going to the grave (Sheol), or by ascending into heaven. One cannot go to the depths of the sea to find a place that is free from the presence of God. Darkness: Darkness cannot hide one from God, for God is not subject to the effects of either darkness or light. Darkness is a result of the creation of light, but God existed before the creation of light, and thus existed in what men call darkness (See Gn 1). Thus God does not exist in His creation, but neither does He separate Himself from His creation. He is not defined by that which was created, nor does His existence
Chapter 140 PROTECTION FROM PERSECUTORS The historical setting of this psalm is division within the kingdom. There were evidently some Gentile influences within Israel that were being antagonistic to those who were Israelites by descent. It may have been that some were Israelites who went into apostasy after false gods. There is an imprecatory focus of the psalm in that the psalmist asked for God's
361 Psalm 141,142,143 Dickson Teacher's Bible Commentary
judgment to be unleashed on those who persecuted those who were faithful to Him. 140:1-5 The psalmist wrote while under the threat of those who were his enemies. These were arrogant people who had plotted to cause him to stumble. In order to accomplish their attack, they had schemed traps into which they supposed the psalmist would fall. The arrogant: An arrogant attitude is a personality that generates sin. The arrogant person exalts himself in comparison to and competition with his fellow man. He devises schemes in order to maintain either his position or status in society. In this context, this person used every means available in order to ensnare the psalmist. 140:6-11 You are my God: Because he had committed himself to God, the psalmist asked that God answer his prayer. Since God had previously protected the psalmist in a time of affliction, he called on God to again bring down judgment on his enemies. Do not grant: Do not allow the wicked to go without punishment. Exalt themselves: Those who are successful in their wicked schemes often pride themselves because of their accomplishments. They boast about their ability to develop schemes by which they have gained advantage over their neighbors. Mischief of their own lips: They must reap what they sow. Burning coals ... fire: This is reminiscent of the fate of Sodom and Gomorrah. These were cities that suffered total destruction because of their wickedness. Evil speaker: If one who has an evil heart is accepted by the people, then it is difficult to turn the people from his influence. Through his smooth and fair speech he deceives the people into following after his wickedness. 140:12,13 God will take the side of the righteous. He will sustain the righteous. Though a misguided society may afflict the righteous, God will come to their aid (9:18; 10:2; 18:27; 22:24). Dwell in Your presence: The righteous now dwell in the presence of God . They do so by being obedient to His ways, and by living a life that manifests that they are His children. When they transition by death into the presence of God, they feel comfortable with God, for they have throughout their lives lived according to His will. In reference to the will of God, there will be nothing intimidating for the righteous to be near God when they die. They will be intimidated by His awesomeness, but they will have known His will.
with unrighteous people, then he will be tempted to partake of those things that bring pleasure to wicked people. Righteous smite me: Loving correction was welcomed by the psalmist as a sign of true fellowship. In order to be against the wicked, one must be in the presence of the righteous. And in the presence of the righteous, one considers the reproof of fellow servants of God to be refreshing, for such reproof is a sign of love and healing. When their judges are overthrown: The rulers maintained their position with the people through their lofty words. But the psalmist knew that eventually the people would discover the sweet words of truth that came from him. Our bones: Though at the time of writing he was suffering at the hands of those who scattered and damaged his reputation, he would remain confident that the Lord would not leave him destitute. God would deliver him from the verbal snares of the wicked. The wicked would eventually be the victims of their own devices, while he would enjoy the safety that is provided by God.
Chapter 142 HELP IN TIMES OF TROUBLE In this psalm the psalmist finds himself in great distress. He was in a desperate situation where he poured out his plea to God for deliverance. While being persecuted, he cried out to God to vindicate him by bringing vengeance on his enemies. 142:1-7 Poured out my complaint: This is an intimate supplication on the part of the psalmist. He was not apprehensive about making known his complaints to the Lord. He knew that God knew his life. He knew that God knew that his enemies had sought to trap him. No man who would know me: This is the common situation in which a leader finds himself. When the wicked seek to ensnare a leader verbally, others will not associate with him. Thus the leader for God must depend, as the psalmist, on God for his help. You are my refuge: Those who would stand for that which is right will often find themselves standing with God alone. For those who seek only to be led, they often do not have the courage to stand for that which is right. They seek only to conform to the masses. But if people need to be led to be close to God, then those who seek to have the approval of others can never lead. The unrighteous people they lead will always keep them from going in the direction to which God wants His people led. Out of prison: It was not that the psalmist was literally in prison. His prison was his separation from his companions. These were the multitudes from which he was separated because they needed to be led to God. Once delivered from the onslaught of those who were slanderously persecuting him, he would again be surrounded with companions. That is, once the people realized that the slanderous leaders were leading them in the wrong direction, then they would accept the righteous leadership of the psalmist.
Chapter 141 SANCTIFICATION & PROTECTION The psalmist felt that his only recourse for spiritual survival was to lament over his sin and voice repentance to God. He thus asked to be preserved from evil by fellowshipping those who were righteous. 141:1-10 Prayer be ... as incense: As incense is pleasing to the senses, so the psalmist asked that his prayers be accepted by God as pleasing incense (Compare Rv 5:8). Evening sacrifice: See Ex 30:7,8; Lv 2:2. Lifting up of hands: See 28:1; 63:4; 1 Tm 2:8. Let not my heart: The psalmist asked that he not be tempted beyond that which he could endure (1 Co 10:13). Wicked works with men: The first thing to do in order not to be inclined to evil is to separate oneself from those who do wicked things. If one seeks to associate
Chapter 143 DELIVERANCE & GUIDANCE In this penitential psalm the psalmist asks for mercy, not law. The penitent psalmist made a determined effort to submit to the will of God. However, he knew that he could not keep
362 Psalm 144,145 Dickson Teacher's Bible Commentary
God's law perfectly. He thus asked for God's deliverance from sin through His grace. Being delivered from his sin, he then committed himself to God's guidance. 143:1-6 The psalmist was pleading to God, knowing that God would be faithful in His answer. No living man be justified: He sought justice that was filled with grace and mercy, for he knew that no man stood justified before God. All have sinned (Rm 3:9,10,23; 11:32; 1 Jn 1:10). Neither by efforts to keep law perfectly, nor by meritorious works, could one stand justified before God. Therefore, without God's mercy, the psalmist did not want to be summoned to God for judgment. Dwell in darkness: Sheol was a place of darkness in death. Overwhelmed ... desolate: In this life the psalmist was suffering as in death. He was faint in his heart and grew numb from the oppression of his enemies. 143:7-12 The psalmist knew that in repentance there must be a commitment to live the repentant life. Repentance demanded God's direction. He knew that he had to bring forth fruit that manifested repentance (See comments 2 Co 7:10). Speedily: Before he died, he wanted a response from God. In the morning: In the spiritual morning of reaping the results of God's grace, one understands grace and mercy. It is thus in this morning that one is delivered from the despair that results from sin. I flee to You: Such should be the move of all those who would seek the forgiveness of God. God is a refuge to all those who would seek His comfort. But in order to find His comfort, one must come to Him in repentance. Teach me: When one seeks to live within the comfort of God, he seeks to be obedient to the word of God. Revive me: In order to be revived, one must ask God to "cause me to hear" (vs 8), "cause me to know" (vs 8), "deliver me" (vs 9), and "teach me" (vs 10). This concluding plea is the result of relinquishing oneself to God. One is revived only when he allows God to take control of the totality of his life. Without total submission, there is no revival. I am Your servant: This final imprecatory request should be considered in the context of the king being the anointed of God. Those who had set themselves against the anointed king of God had set themselves against God.
Abraham, that through his seed all nations of the earth would be blessed (Gn 12:1-4). 144:3-10 A mere breath: The life of man is frail and short. We exist for a brief time, and then pass away. Our great grandchildren will forget our names. Mountains ... smoke: Volcanic eruptions. Stretch forth Your hand: The psalmist sought to be delivered from the oppression of wicked nations who overcame Israel as a flood of waters. Hand of falsehood: These were those who worked treachery and deceit. New song: The psalmist was confident that God would deliver him out of the hands of those who sought his destruction. For this reason, he would sing a song of victory. Salvation: As in the context here and in other psalms, this word is used in reference to being saved from death or oppression. 144:11-15 These verses explain the well-being of the nation of Israel. What is portrayed is the well-being of the sons and daughters, which is a sign of the future of the nation. If the youth grow up feeling secure in the care of parents and God, then their future confidence in the nation will guarantee the future existence of the nation. Daughters as corner stones: The young daughters became young mothers who trained their children in godliness. Thus the daughters become the corner stones that determined the direction in which the nation would morally go (See comments Ti 2:3-5). Our barns be full: Israel was a rural culture of farmers. Their wealth as a nation was not in their cities, but in the rural communities that were scattered throughout the land of Palestine. In this context, the wealth of the nation was based on full barns, not large bank accounts. If the barns were full, then the crops were good and their livestock was breeding. The result was the increase of their flocks. Because Palestine was situated in the major trade route of ancient times, they could sell their produce to passing traders who traveled to and fro between the northern and southern nations of the world. This trading brought in great sums of wealth for the nation of Israel as a whole. No breaking in: When everyone is prosperous, there is no need for thievery. Nor going out: There would be no need to go to other nations for help or into the captivity of those who would conquer the land. No complaining: Knowing their history of complaint, a full barn would leave no reason for the people to complain to God for sustenance. When the physical needs of the people are satisfied, there would be national security, and thus a happy nation. Whose God is the Lord: This is the foundation upon which a nation is truly happy (Pv 14:34). In the case of Israel, their prosperity was evidence that they were serving God, since He had promised them that He would bless them if they continued in His will. However, if they forsook His will, they would suffer God's discipline.
Chapter 144 RESCUE OF A HAPPY PEOPLE This is a kingly psalm that focuses on national prosperity. It is a psalm that speaks of the social foundation upon which a healthy nation rests, and thus the foundation for joy among the people. 144:1,2 Strength ... goodness ... high tower ... deliverer ... shield: God should be all this in the life of a godly soldier for national Israel (ch 18). If one depends on God for these things, certainly he has established himself in the trust of God. When the soldiers of Israel went forth to battle, they did not go forth for carnal means. They went forth to defend the purpose of God through Israel. It was through Israel that God would bring the Savior into the world, and thus it was necessary that Israel survive as a nation. Though the Israelites did not know this during the time of their existence, it was enough to know that for some reason God had chosen them from among the nations of the world for a special purpose. They did know that they were the perpetuation of the promise that God made to
Chapter 145 GOODNESS & POWER OF GOD This was a psalm that was commonly used in the daily prayers of Jewish liturgy. It was an important psalm because it focused on the greatness of God and His love for those who worshiped Him. The reverence that is given to God not only came from Israel, but from all people. God is to be glorified by all humanity because of His care for His people.
363 Psalm 146,147 Dickson Teacher's Bible Commentary
146:1-4 As the first of the hallelujah psalms in adoration of God, this psalm begins with a praise of the Lord who helps. The psalmist committed himself to the praise of the Lord because only He is to be our help. In crises that involve our mortality, princes (rulers) of this world cannot help, for they too are mortal. All men of this world are destined to die and return to the dust of the earth. His thoughts perish: At death, the thoughts of mortal man cease to be an advantage to those who are alive. 146:5-10 Happy: Those who put their trust in God are assured of His help. Their happiness is based on an undoubting faith in the God who created all things. If God can create, then surely He can take care of those who put their trust in Him. Keeps truth: God does not break His covenants with those who are faithful to Him. Executes judgment: He vindicates the righteous, and thus frees them from their oppression. Eyes of the blind: Through truth, men come to know God. Bowed down: Those who are humbled through grief are encouraged. Preserves the foreigners: Sojourners are protected. Way of the wicked: He turns the wickedness that they would render to others upon their own heads. Reign forever: The certainty of His sovereignty guarantees what was stated in this psalm concerning the word of God in the lives of man.
145:1-7 Every day: This psalm portrays the beauty of the daily life of those who worship God (Rm 12:1,2). The devoted saint continually has the praise of God on his mind. The righteous speak of God's miraculous works that He has done throughout history. They will speak of the good that God has done for His people. A song of praise will continually be on the lips of the righteous. 145:8,9 Gracious: The Lord is favorable to His people. Compassion: He is sympathetic and kind. In reference to their needs, He provides. God is slow in bringing judgment down on His children who sin. This picture of God is certainly different than the one that is portrayed by those who conceive of gods after their own imagination. The God of the Bible is one of love, compassion and mercy. This does not mean that God will not bring judgment on those who continue in sin. It does, however, mean that God is not mean or unjust. He is not as those gods of men who seek every opportunity to punish man. 145:10-16 Works ... acts: See comments Psalm 8 (Rm 1:20). Your kingdom: The sovereignty of God is manifested through His creation. All that exists manifests the greatness of God and His creative power and majesty. Everlasting kingdom: The emphasis here, as in other places where the word "everlasting" is used, emphasizes the permanency of that which is modified by the word "everlasting." In this case it is the sovereignty of God's kingdom reign. It is sure and steadfast. It will not go away. The Son of God ascended to the right hand of God in order to assume this kingdom reign. He is presently reigning over all things (Mt 28:18; Ep 1:20-22). Upholds all who fall: God is there for us. Though He is majestic in power and awesome in comparison to His creation, He considers His people and is there when they fall. 145:17-21 Righteous ... holy: God is just in all His work with man. His dealings are not as men who make judgments from preconceived and prejudicial motives. The Lord is near: He is not distant. If one feels distant from God, it is not that God has gone away, but that we have gone away from Him. We only go away from Him in our thinking. He is always there. No one can ever physically move away from God. Fulfill the desire: He will come to the aid of those who obey Him. He will save them out of danger and preserve them. It is because of this protective work of God that His servants praise Him. The relationship that this psalmist explained concerning God's closeness with His people brings comfort and encouragement to those who are conscious of His presence. What a great joy it is to feel that in God we live, move and have our being (See comments At 17:28).
Chapter 147 JERUSALEM'S RESTORATION & PROSPERITY This psalm focuses on the work of God in His creation, which work is a benefit to all that exists. The theme would be that God is not distant from His creation, but works among His creation for the preservation of that which He brought into existence (See Hb 1:3). The reason for the praise would be the immediate historical occasion that Israel was returning from captivity in order to rebuild Jerusalem and the temple. 147:1-6 Praise is the right thing to do: In view of all that God has done and continues to do in His creation, it is reasonable to give Him praise. Builds up Jerusalem: In view of the gathering of Israel, the historical setting of this psalm would be the return of the Jews from Babylonian captivity after 536 B.C. Gathers ... outcasts of Israel: See comments Ezra & Nehemiah. The Jews had been taken into Assyrian (722/21 B.C.) and Babylonian (586 B.C.) captivity. They were dispersed among the nations. The psalmist gives credit to God for gathering a remnant of all twelve tribes in order to return the remnant to Jerusalem to rebuild the temple and city. Casts the wicked down: As captives, the Israelites were cast down by the wicked, but in their return from captivity, the wicked were cast down. 147:7-11 The power of God is manifested throughout nature (Compare ch 8; Rm 1:20). God is to be praised for the continuity of vegetation that provides food for the living. Though man may take pride in the things of this world that exalt his power, the psalmist proclaimed that the righteous should take pride in the power of God that works in the world. 147:12-20 Bars of your gates: The security of the nation was in the strength of Jerusalem to withstand the enemy. God strengthened Israel and was able to defend her against all her enemies. They would not be able to break through the gates
Chapter 146 GOD IS OUR HELPER Beginning with this psalm, the remainder of the psalms focus on praise to God. These psalms are a doxology to all the psalms. Throughout these psalms there are no petitions or cries for the fulfillment of personal needs. These are songs of praise. In this psalm, the psalmist praises God as our help because He is able to come to our aid.
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into the city. His word runs: For moral development, God's word was proclaimed to His people who readily received it. The fact that they received the word of God is evidence that they are the people of God. Snow ... ice ... cold: Man succumbs to the cold, but God controls all that controls the cold. He can simply speak a word and the snow and ice melt away. Shows His word to Jacob: Of all the blessings that Israel received that preserved them throughout their generations, God's revealed word was the greatest. The writing of the Pentateuch (Gn – Dt) by Moses carried Israel through to the time of the Christ. They were blessed with the oracles of God so that they need not to depend on the oral will of God as did the nations (See comments Rm 3:1,2). For this reason alone, Israel should sing praises to God.
tered throughout the world, are the assembly of His saints. The phraseology defines that the word "assembly" ("congregation") does not refer to God's people coming together into a particular location. It is the assembly who have gathered before the Lord by their obedience to His word, regardless of where they are individually located. We are thus a part of God's assembly if we are alone on a mountain bowed down in giving praise to Him in His glory, or in some village deep in the jungle. Where we are located does not separate us from either God or His assembly. In his Maker: Because God created the nation of Israel, Israel should thus worship her Maker. Because God created all things, therefore, all things should worship the Creator. Dance ... timbrel: Praise was released through dance because of the joy that filled the heart of the worshiper. Though God is not influenced by the noise of the innate instruments of man, the use of such in praise to God was an expression of praise by those who sought to worship Him (See comments Ep 5:19; Cl 3:16; compare Am 5:23). 149:5-9 We do not know the historical setting of this psalm, though it is evident that Israel was delivered from some enemy. Their victory was their vindication, and thus their opportunity to once again give praise to God. Through the proxy of His work in the army of Israel, God brought vengeance on those who oppressed His people. Those who had put Israel in chains and fetters, were themselves brought down to the same by the army of other nations.
Chapter 148 GOD PRAISED BY THE CREATION This psalm is a praise of God from His creation. From angelic beings to every molecule of creation, God is praised for His majesty. This is only a natural response from the creation. The Creator is greater than the creation, and thus that which originated from the Creator would naturally praise the source of its existence. 148:1-6 Praise is commanded to come from all spiritual beings who dwell in the heavenly realm. Even the physical sun, moon and stars that dwell in the heavens are to bring forth praise to God. The personification of the sun, moon and stars exemplifies the majesty of God and the fact that it is right that only He be praised, for He was the creator of all. We should not miss the point in these psalms of praise. And the point is that God the Father, Son and Holy Spirit worked through God the Son to create the worlds and all life (See comments Cl 1:16). This praise that originates from the created world, therefore, is praise of the preincarnate Christ through whom all things were created. He commanded: It was Jesus who commanded and the heavens were created (Cl 1:16; see comments Gn 1). 148:7-14 All that exists is called on by the psalmist to give praise to the Lord. The psalmist's reason for calling on all creation to praise the Creator is only reasonable. The life and the created world give praise to the One who brought all things into existence. His name: The very name of God affirms His existence, and thus His right to be praised by those who recognize His existence. Those who are ignorant of the existence of God are driven to praise Him. It is for this reason that the name of God should be proclaimed among the nations.
Chapter 150 PRAISE GOD This is a fitting psalm of conclusion for all the psalms. Its total focus on the praise of God manifests the adoration of God's people of His majesty. Because God is the creator of all things, commandments to worship Him are not needed. When one comes to the realization that God exists, and that He created all things, one is humbled in worship of Him. However, lest one worship in vain, he must go to the word of God in order to determine the true worship that God requires (Jn 4:24). Worship that is according to the desires of men is not worship according to the will of God. The word of God must always be our guide in determining how to worship God. 150:1-6 We would conclude that this was a psalm of David simply because of David's love for instruments of music. Such instrumental music was introduced into the temple sacrifices in order to bring a calming atmosphere to the area while the animals were being slaughtered for sacrifice. David originally brought in the instruments, therefore, not for the purpose of worship of God, but for the purpose of developing a pleasant atmosphere for the priest during the time when sacrifices were being prepared. In the context of this psalm, however, the psalmist desired that every breath of man be used to either sing or play to the praise of God. The instruments that are mentioned here were wind instruments as the trumpet and flutes, stringed instruments as the psaltery and harp, and the percussion instruments that included the timbrel and cymbals. The noise from such instruments does not appeal to the senses that we suppose God has, for God is spirit and not approached through the senses of man. The instruments, therefore, ap-
Chapter 149 PRAISE OF GOD BY HIS PEOPLE Verses 1-4 are a call to worship God. However, verses 5-9 are a call for God's judgment to come upon those who have dealt wickedly with His people. In continuing a familiar theme throughout the psalms, the psalmist reassures the people of God, and warns their enemies, that one should take great caution in setting themselves against God's people. 149:1-4 Assembly of the saints: God's people, whether Israelites scattered throughout Palestine, or His church scat-
365 Proverbs Dickson Teacher's Bible Commentary
The praise of God should be such on the hearts of His people who cannot contain their worship. Praise of God is the natural expression of those who recognize God as their Creator. It is natural for believers in God to worship.
pealed to men. David introduced the instruments because he was a person who enjoyed them. He did not introduce them because they appealed to God. God on the contrary, seeks the melody of our hearts (See comments Ep 5:19; Cl 3:16).
Proverbs
WRITER
Solomon is given credit for writing chapters 1-29. Agur, the son of Jaken, wrote chapter 30, and Lemuel and his mother wrote chapter 31. Solomon was the son of David and Bathsheba (2 Sm 12:24). The name Solomon means "peaceful." Nathan, the prophet, gave him the name Jedidiah, which means "beloved of the Lord" (2 Sm 12:24,25). Solomon spoke 3,000 proverbs and wrote 1,005 songs (1 Kg 4:29-34; see 1 Kg 3:3-14). He also wrote Ecclesiastes, the Song of Solomon, and Psalms 72 & 127. The recording of his wisdom in proverbs came from God as wisdom for daily living in Israel (1 Kg 3:11,12). Solomon began his reign around 970 B.C. His reign resulted in some great economic and national accomplishments for the nation of Israel. He built the temple (1 Kg 5, 6). He also built the palace for the king (1 Kg 7:1-12). One of his greatest accomplishments was the economic development of the nation (1 Kg 10:14-23; 2 Ch 9:10-27). In reference to his political developments, the borders of Israel reached their greatest extent dur-
ing his reign (1 Kg 4:21). After reigning forty years, his kingship came to an end (1 Kg 11:42). However, within five years after his death, Israel was divided into the northern and southern kingdoms. Solomon was known as one of the greatest kings of Israel because he brought the nation to the zenith of its economic power (See 1 Kg 3:16-28; 4:29-34). However, he also introduced within the society of Israel a moral and religious culture that eventually led to the downfall of Israel. He had 700 wives and 300 concubines. He set a wrong example for the people by marrying foreign women who brought their religious beliefs into the culture of Israel. These wives turned his heart to idolatry (1 Kg 11:1-9), and thus he led Israel on a path to idolatrous religion (1 Kg 12:10). He was the greatest king of Israel who brought the nation to its greatest economic strength. But he was also the greatest polygamist and religiously compromising king who implemented the moral decay that eventually led to the division of the nation, and eventual captivity.
DATE
took place at a later date. The collection that we have in the Bible was finalized no later than 400 B.C. We have what God wanted us to have in reference to Psalms.
Since most of the proverbs were written by Solomon, they would have been written during his reign from 970 to 930 B.C. The collection of all proverbs into one book
BOOK
Proverbs receives its name from the nature of its content. It is a book of wisdom that was written in proverbs. A proverb is a moral truth or statement of wisdom that is written in a concise arrangement of one or two lines. It is an allegorical saying that conveys the meaning of a whole story or principle of social behavior. Because each proverb expresses a principle of life and moral conduct, the book was not written in a narrative form. The proverbs were written as individual Hebrew parallelisms (See intro. to Ps). The literary structure of a parallelism is that most lines of the proverbial statement are either antithetical or explanatory of one another. In Proverbs, the two-line statements of the proverbs were usually two contrasting thoughts. In this literary style, a proverb was a short pithy saying that expressed wisdom in reference to behavior from both a positive and negative perspective. Proverbs is a book of wisdom that is directed to a
great extent to young people (1:2,5). The collection of the proverbs was made for the purpose of providing the wisdom of God for the posterity of Israel from generation to generation. If the Israelites would behave themselves after the moral principles of the proverbs, their future would be guaranteed. The same can be said of every civilization of the world. If a person will allow the moral principles of Proverbs to guide his life, then his future will be bright because of godly character. We must interpret the Proverbs with the understanding that the wisdom was given on the foundation of our fear of God. In the context of Proverbs, the fear of God would be defined as obedience to God's commandments. The proverbs were given as wisdom for living in the present world according to the will of God. The proverbs are based on the principles of the law of God, and thus express wisdom in how to carry out these principles in one's daily living.
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TURN FROM VIOLENCE 1:8,9 In order to avoid calamity in one's life, one must first seek the counsel of God, and then follow the instructions of one's parents. Hear: This is to obey or follow. Instruction: Compare Ex 12:26-28; Dt 6:6,7. Do not forsake: The assumption is that the father and mother have performed their duty as good parents. They have instructed their children in the ways of God and imparted wisdom to them in order that they be able to function well in society. Ornament: If a person continues to follow after the instructions of God and his parents, then his righteous behavior will attract the attention of others as adornments draw the attention of beholders. 1:10-19 In contrast to the righteous behavior of those who follow after God and parents, is the way of those who reject wisdom. This is the way of the sinner. In Proverbs, this is the way of the fool. If sinners entice you: The appeal of the sinner is first to one's desire to be a part of the crowd. Our desire to be accepted by others often leads us to join with those who seek only evil. One of the first indications of a wise person is his confidence in himself to make judgments concerning right and wrong, before he considers joining with others in order to consider them his companions. One should never allow others to draw oneself away from wisdom and God. Come ... let us ... lurk: Those who are evil are aggressive in carrying out their schemes to cause harm to others for the sake of gain. The definition of an evil person is one who has no consideration for the labors of others, and thus seeks to steal and kill. The evil person is inwardly antisocial for he cannot cohabit with others. Social order can exist only when each citizen respects the rights and possessions of others. By inflicting others through theft and bloodshed, the wicked person reaps what he sows. Society will render to him that which he has inflicted on society. He will reap what he sows.
Wisdom For Godly Living
(1:1 – 9:18) Outline: (1) Purpose and theme (1:1-7), (2) Turn from violence (1:8-19), (3) Focus on wisdom (1:20-33), (4) Rewards of wisdom (2:1-22), (5) Blessings of wisdom (3:1-35), (6) Supremacy of wisdom (4:1-27), (7) Advice on marriage (5:1-23), (8) Various warnings (6:1-19), (9) Adultery (6:20 – 7:27), (10) Excellence of wisdom (8:1-36), (11) Contrast of wisdom and foolishness (9:1-18)
Chapter 1 PURPOSE & THEME 1:1-4 Proverbs of Solomon: In the history of Israel from the time of the kings, Solomon was the one to whom Israelites turned for wisdom. Thus the book begins with giving credit to Solomon for his wisdom. However, not all the proverbs that compose the collection which we call Proverbs were written by Solomon. Proverbs: This is from the Hebrew word mashal, which means a pithy saying or ethical teaching that expresses a truth concerning living. To know wisdom: This was the purpose for which the proverbs were collected into one book. This is a collection of inspired statements of wisdom that were given for the betterment of one's life, and thus the betterment of society. The impartation of wisdom in the book is for the purpose of guiding young people in godly behavior or ethical relationships in society. This is the wisdom that should be followed by all young people. If one unfortunately grew up as an orphan, or without godly parents, then this is the book to learn parental advice from God. Simple: This would be the person who is opposite the one who accepts and implements in his life the wisdom that is given in the book. The word does not refer to one who is mentally incapable of comprehending and applying the principles of wisdom. Reference is to the one who refuses to allow his life to be directed by wisdom from God. This is the person who is a victim of himself. Because in his folly, he does not seek guidance from others. 1:5-7 Hear and will increase learning: The first definition of the wise is to learn and apply wisdom continually. The wise person will seek sources for learning. He will not close his mind to learning or be arrogant in what he knows. He will allow himself to be challenged in what he thinks and how he behaves. Wise people listen more than they speak. Fear of the Lord: Fear of God is the foundation upon which learning takes place (Ps 111:10). This fear leads to listening to God and obeying His commandments. Those who do not fear God will seek and respond to learning that will lead them away from God. As in Psalms, the phrase "fear of the Lord" means obedience to His will. Beginning of knowledge: Recognition of the existence and authority of God in our lives is the foundation upon which all learning should take place. Fools despise wisdom: This will be the definition of the fool in Proverbs. This is the person who rejects that which will better his life and help in his relationships with others. The fool, therefore, would never be reading from and learning the proverbs of this book. Fools reject and are indifferent to instruction that comes from God. Their focus is on continuing as they are living in the futility of their spiritual lives.
FOCUS ON WISDOM 1:20-33 In this context wisdom is personified, that is, wisdom speaks and acts as a person. Wisdom becomes the teacher. Chief place: Wisdom takes her place at primary places from which people can hear her instruction. Simple ones: These are not those who are intellectually challenged, but those who have no moral conscience. Scoffers: Those who mock wisdom and are defiant or rebellious to the ways of God. Fools: Those who are defiant and against God's instructions. The simple ones are scoffers and fools. Turn yourselves at my rebuke: They should repent and turn to the body of truth that was preached (See Jr 3:12-14,22; 4:1; see comments Mt 12:41). Laugh at your calamity: This is not a reference to one personally rejoicing in the calamity of others. It is wisdom being vindicated because of the calamity into which the simple, scoffers and fools have fallen because they have rejected wisdom. Comes as a whirlwind: The results of bad judgments and rejection of wisdom come quickly. They come as the destruction of a storm. Fruit: See comments Gl 6:7,8. Backsliding of the simple: Those children who turn away from the instruction of their parents will reap the consequences of their rebellion. Self-assurance of fools: Those who are arrogant in their own ways are on a path to self-de-
367 Proverbs 2,3 Dickson Teacher's Bible Commentary
struction. Those who arrogantly think they know everything about what they are doing, will rebel against the instruction of their parents. Secure: Security, and thus happiness, comes only when a person is confident in his obedience to the will of God. And since the fear of God is the beginning of wisdom, then one finds happiness in life only when one fears God and keeps His commandments.
ity. Flatters with her words: One should not fall victim to the appeal of women who seek to lead one into sexual immorality (5:1-23; 6:20-35; 7:1-27; 9:13-18; Jr 23:10,14; Hs 4:14). 2:20-22 Dwell in the land: There is prophecy in this statement. If Israel continued in the way of God, the nation would continue to dwell in the promised land (Ex 20:12; Lv 25:1824; Ps 37:9-11). However, Solomon went after the gods of his foreign wives and allowed those women and their gods to turn his heart from total commitment to God. As the leader of Israel, therefore, he condoned the practice of marriage to foreign women who eventually led to the extraction of Israel from the land of promise by the Assyrian and Babylonian captivities.
Chapter 2 REWARDS OF WISDOM 2:1-5 The urgent appeal is that youth eagerly accept and treasure wisdom. Because of their respect for God, they must apply the principles of wisdom to their lives. These words call for total commitment to the instruction of God. With the same zeal with which a person would give to find a hidden treasure, he should apply in seeking the knowledge of God. The best thing young people can do to live a great life is to study their Bibles. 2:6-8 If one truly seeks God, he will find Him (Compare Jn 17:3). If a person is sincere in his quest for God, he will begin to understand the fear of God, and thus submit his life to the will of God. The result of one's quest for God, therefore, results in receiving wisdom, knowledge and understanding that become protection for those who seek to be preserved in life (Ps 58:11; 84:11). 2:9-19 There are great social benefits to following after the instructions of God. Preserve you: No greater moral instruction can be given than that which comes from God. God did not place within man the ability to establish his own moral standards of conduct. He gave man a conscience, but conscience must be controlled and guided. It must be controlled by a divine standard that is best for human coexistence. Though men may reject the wisdom of God and follow after their own counsels, such counsels will lead to social chaos. Deliver you: In order to be delivered from moral standards and practices that are evil, one must seek wisdom from God. Rejoice to do evil: Society will develop moral standards that conform to the desires of men, but man's standards are often contrary to the will of God. Stealing from the rich may cause rejoicing according to the standards of some men, but it is evil in the sight of God. Ways of darkness: See 4:19; Dt 28:29; Ps 82:5; Is 59:9. Crooked: There are ways that seem right to men, but are crooked when measured with the standard of God's word. From the immoral woman: This is the woman who does not have the moral standards of God. One should not bring himself into a sexual relationship with those who do not live by the standards of God's word. The immoral woman is the adulterous woman who lures the young Israelite man away from his wife in order to commit adultery with him. Since Israel was located in the primary trading route of the ancient world, we can only imagine how many wives of traders passed through the farming communities of Israel, luring young Israelite men into committing adultery. The practice of committing adultery became so accepted, that many sections of Proverbs are directed toward the alluring dangers of immoral women. These women were adulterous women who sought to ruin young men by luring them into sexual immoral-
Chapter 3 BLESSINGS OF WISDOM 3:1-10 Do not forget my law: These verses are an urgent plea that the son not forget the instruction of his father (See Ex 12:26,27; Dt 6:4-6). Society must be preserved by the instruction of the parents. But the posterity of the parents, the next generation, must give heed to the parents' instruction. Societies are preserved when one generation passes on to the next generation moral principles that guide society. Length of days: See 4:10; Gn 25:8; Ex 20:12; Dt 5:16; 22:7. Write them: Those who would reap the blessings of a godly life will study the word of God and commit its principles to memory. However, knowledge of the word of God is not fruitful in one's life if its principles do not mold one's heart (Compare Ex 13:9; Dt 6:8,9). Do not lean on your own understanding: When a succeeding generation rejects the moral principles of the parents, the generation will create its own moral principles. Wisdom is when one realizes that he cannot depend on his own moral principles. Wisdom is knowing that one must reach outside himself in order to discover those things that lead to a better life. We cannot become a law unto ourselves. Acknowledge Him: Only the principles of God are eternal, and thus they are the only guarantee to a good life. Direct your paths: If one would trust in the word of God for guidance, God will clear the way (Is 40:3; 45:13). Health: The benefit of committing oneself to God is both preservation of one's health through a positive mental attitude, as well as God's blessings through fruitful crops. These were the promises of God to Israel if they remained faithful to Him while living in the land of promise. With your possessions: The godly person is not possessed by possessions, but uses his possessions to the glory of God (See comments 3 Jn 2). Firstfruits: In the farming community of Israel, the firstfruits were to be given to God as a thanksgiving for the whole harvest to come. 3:11-20 Do not despise the chastening: The reality of life is that the poor are not blessed with riches. There are always poor people in society. The rich are not always cursed with bad health and the loss of their riches. But the righteous must understand that riches do not define whether one is righteous before God. Those who are suffering from calamities of life must continue to understand that God has created and placed man in the best of all possible environments for the development of personalities for eternal dwelling with one another.
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For this reason, the righteous who understand the purpose of the world can rejoice in their trials (See comments Js 1:1,2). The righteous, therefore, do not complain of unfair treatment when they are allowed by God to undergo the calamities of life. They understand that God is in control of all things, and that eventually all calamity will cease to exist. Whom the Lord loves: Calamity may either be the result of living in an environment of wickedness, natural catastrophes, or the direct manifestation of God's love when He allows us to suffer the consequences of our own foolishness. Whatever the situation, we must assume that God continues to love us. Happy: Happy is the man who understands the purpose for the existence of the world, that it was created for the purpose of morally preparing people for eternal dwelling. Wisdom ... understanding: The experience of Solomon's life illustrated this fact. When he became king, he did not ask for gold and silver. He asked for wisdom and understanding. And through his wisdom and understanding he was able to amass great gold and silver. She: The personification of wisdom exalts wisdom as one who would bring great blessings to life. She brings wealth to those who follow after her. She has the power to prolong life and give one honor. She can lead one in a pleasant and peaceful life. Tree of life: Since the fear of God is the beginning of wisdom, then those who wisely obey God's word will partake of the truth that gives eternal life. Founded the earth: The creation of the world was the result of God's wisdom and understanding. Out of nothing He created the best of all possible environments in which one could dwell. Sin brought chaos into the world, and thus through our grasping for and retention of God's wisdom and understanding of this fallen world, He can bring order to our lives. When we realize that this fallen world will not continue, then we will prepare ourselves for a new heaven and earth that is yet to come. 3:21-35 This final section of the chapter focuses on things to do in order to enjoy life. All the principles that are set forth here are principles for human relationships within society. They are principles of wisdom that lead to one's peaceful cohabitation with others. If practiced, these principles will bring peace of mind, and thus make it possible to sleep in peace at night. These principles are the following: Do not be afraid: One should not fear while living in a society of wickedness. Fully trusting in God takes away fear. Fearing God more than man diminishes our fear of man. Do not withhold good: Pay your bills. Lend to those who need help. Do good to all men (Gl 6:10). If we do good, we will be happy (Jn 13:17). Do not devise evil: If one's neighbor dwells peacefully by you, do not generate strife with him. We must always work with a positive outlook on life. Do not strive: If one does not give you a reason to strive, then control yourself. One must not be contentious. We must be peacemakers, not troublemakers. Do not envy: If your neighbor is wealthy, do not covet his possessions. If he gains his wealth through evil means, then do not follow his means to gain wealth. We must be content with the things we have. Abomination to the Lord: When someone was an abomination to the Lord, he could not reside in His presence. Every abominable thing will eventually be destroyed (2 Th 1:6-9), for God detests that which is abomi-
nable. The righteous: These closing statements contrast the righteous and wicked. In the contrast, the righteous have a close relationship with God, for they have accepted His counsel. They shun those things that God considers to be detestable. As a result, they are blessed and enjoy the security of His grace. They will thus inherit what is prepared for them (Rm 8:18).
Chapter 4 SUPREMACY OF WISDOM 4:1-9 In this section of verses, the father, Solomon, seeks to instill within his son the wisdom that he received from his father, David. He seeks to pass on his posterity of faith as an inheritance that was given to him by his father. Father ... mother: It is significant that both parents join in their quest to pass on to their children the heritage of faith that was within their hearts. The greatest inheritance parents can give to their children is faith (See comments 2 Tm 1:5). Get wisdom: This was an injunction to act. Both wisdom and understanding can be acquired. However, one must make a conscious decision to seek both wisdom and understanding. The first thing to do to get wisdom is to pray for wisdom from God (See comments Js 1:5). Her: Wisdom is again personified to be an individual who would bring great blessings. If as an individual, she is acquired, then she has the ability to promote and bring honor to the one who has attained and retained her (See 1:9; Ps 45:13; Is 61:10). 4:10-13 In this section, the path of wisdom is explained. This is the way of life that leads to blessing and a long life. It is a way of life where one is protected from unnecessary stumbling over his own embarrassments. 4:14-17 In contrast to the way of wisdom, the way of the wicked is filled with calamity. Do not sleep: The wicked are committed to their evil ways. They are restless until they have brought misery to the lives of others. They are selfish, and have little consideration for the lives of other people. 4:18,19 The contrast here between the righteous and wicked concludes the preceding explanation of their ways of life. The righteous bring light to life, and the wicked are a witness to darkness. The light of the righteous is as the morning light that indicates another great day. In contrast, the wicked are so engrossed in their way of life that they cannot figure out why they keep running into trouble. The truly foolish person is the one who constantly runs into trouble in life, but cannot determine that the reason he does so is because of his own foolish decisions. 4:20-27 This section of instruction is concluded with principles that lead to the abundant life. Ear ... eyes ... heart ... body ... mouth ... lips: The totality of one's being should be focused on God. We must seek God with all our heart, soul, strength and mind (See comments Mk 12:29,30). Guard your heart: In order to maintain the way of righteousness, one must be on guard. He must take heed lest he stumble because of the influence of wickedness in this world. As a person thinks in his heart, so he eventually behaves. And thus one must thoroughly examine his heart in order to bring every evil thought under control. The advantage of one living in
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community with others is that it gives one the opportunity to discover the hidden characteristics of his heart as he encounters other people in a social context. In our encounters with different personalities, we have the opportunity to discover various hidden secrets of our own hearts that must be revealed and possibly corrected (See comments Mt 15:18,19; Mk 7:2023). Do not turn: Once a person has committed himself to a course of life, he must fight to maintain that course. The first decision to make is to determine to do that which is right, regardless of the consequences. Righteous people use the word of God to determine that which is right.
Finding contentment in one's own marriage is the best guarantee against sexual promiscuity. Adultery would be one of the primary sins that would destroy the family structure of society. Your fountains dispersed: Reference here is possibly to bringing up children in the environment of a faithful marriage. The wife of your youth: God's plan for marriage was one man and woman in marriage for life. Monogamous relationships were the principle by which God intended that the world be populated. Polygamy was never in the plan of God, though God allowed such in the lives of some people. However, such people often paid the price for their polygamous relationships. Loving deer and pleasant doe: A man should be infatuated with his wife, so much so, that he has no desire to search for sexual satisfaction outside his home. He should cultivate a romantic relationship with his wife, and in doing so, not be tempted by any other woman who may approach him with flattering lips. Eyes of the Lord: The writer concluded by reminding those who may be tempted to commit adultery. God knows even the thoughts and intents of the heart before we commit the act. There is no secrecy before God. Even before we commit an act of sin the Lord already knows what is in our hearts.
Chapter 5 ADVICE ON MARRIAGE 5:1-6 These first verses deal with the fascination foolish people have with immorality. The writer urges the son to give heed to knowledge and not to sexual or emotional feelings. In this context, one may have the knowledge that something is immoral, but control of one's sexual urges must go beyond knowledge. A righteous person takes action not to commit an act of immorality. Immoral woman: This is the promiscuous woman. She is the one who speaks sweet words in order to fulfill her desire to embrace a man through her sexual appeal. In this case, she could be the wife of another man, and thus the sin about which the writer speaks is adultery (See 2:16-19). The adulteress woman presents herself in an appealing manner to her victim. But after the sin, there are bitter emotional results for those who commit the adultery. Solomon, as the son of David and Bathsheba, personally knew the result of a child being born out of an adulterous union. The son that was born as a result of the adulterous relationship between David and Bathsheba died (2 Sm 11,12; see comments Ps 51). Wormwood: This was a bitter plant. It is often figuratively used in Scripture to refer to the results of sin (Dt 29:18; Jr 9:15; Lm 3:19; Am 5:7; 6:12). Two-edged sword: Sin cuts going and coming, and thus it devours those who participate in it. Sin eventually defines our character. Sheol: In death, one went to the abode of the dead, a place of departed spirits. In this context, death and Sheol were the result of sin. Unstable: Since adultery is centered around selfishness, both parties who participate in the sin manifest themselves to be untrustworthy. Their social instability is manifested by their unfaithfulness. Both parties who engage themselves in an adulterous relationship have revealed that they are untrustworthy people. 5:7-14 There are severe consequences for immorality. Far from her: In order not to sin in a relationship with another, the best advice is to stay away from the one with whom you are tempted to sin. In this case, the son refused the instruction of his teacher, and thus gave himself in adultery to another. After the sin, he came to his senses, but it was too late. Almost in total ruin: If tried and condemned by the people, the punishment for adultery in Israel was stoning (Lv 20:10; Dt 22:22; Ez 16:40). At least in this case, the guilty parties were brought to disgrace before the people (See comments Jn 8:1-11). 5:15-23 Drink waters out of your own cistern: This was a proverbial statement that one should stay at home and receive emotional nourishment from his own wife (See Ss 4:12-15).
Chapter 6 VARIOUS WARNINGS The historical context of Proverbs was a time when moral decay, after 500 years in the land of promise, had finally started what would eventually cause the end of the nation. This end would begin within five years after the death of Solomon when the twelve tribes would be divided, ten composing the northern kingdom and two composing the southern kingdom. The north would eventually go into Assyrian captivity a little over 200 years after the majority of the proverbs were written. The Israelites of the northern tribes were taken into captivity because of their alliance with the gods of foreign nations and their moral decay that was brought into Israel through the influence of foreign nations. The seeds of this downfall began in the days of Solomon, when he, as the leader of the nation, aligned the people with foreign nations and foreign wives. The book of Proverbs is seated in the historical context of this decay. This chapter of Proverbs, therefore, focuses on points of ethical and moral decay in the area of suretyship, indolence, discord among the tribal groups, and immorality. Throughout the Proverbs, therefore, the Bible interpreter must not forget that within less than twenty years after Solomon possibly wrote most of the proverbs in the latter part of his reign, Israel divided into the northern and southern kingdoms. The northern kingdom, specifically, digressed quickly by following after the sins of Jeroboam their first king. 6:1-5 Become surety for your friend: What is stated here is not a condemnation of all surety. The civil laws of Israel made provision for making loans to others, but without interest (Ex 22:25,26; Lv 25:36,37; Dt 23:19,20). Friend ... stranger: What is under consideration here is loaning money out on a venture capital basis for profit, not charity. Such was not condoned in the law, for there are several rebukes against doing such among fellow Israelites (11:15; 17:18; 22:26,27). What is under consideration here is taking advantage of oth-
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ADULTERY 6:20-35 This section of verses deals with the social problem of adultery (See 2:16-19; 5:3-11; 9:13-18). Father's commandment ... law of your mother: The guard against adultery in a society is the fidelity of a mother and father who have taught their children by their example. The instructions of the parents should be bound to the hearts of the children (Dt 6:6,7). Lamp ... light: The commandment of God is a lamp that provides light to the path of righteousness (See Ps 19:8; 119:105). Keep you from the evil woman: Staying close to the commandments of God will keep one away from the adulterous woman. The precious life: The adulterous woman would look for the young man who is at the prime of his sexual urges, and then entice him into sin. Fire ... hot coals: The answer to the two rhetorical questions of verses 27 & 28 is "No!" If one engages an adulterous woman in sexual immorality, he will be burned severely. Someone is always emotionally wounded when adultery is committed. People do not despise a thief: People can forgive a thief who is caught after he has stolen for the survival of his own family. If he is caught, he is to make full repayment of what he stole. But in the case of adultery, there is no forgiveness by the offended husband of the adulterous woman. Those who are offended by an act of adultery cannot be repaid for something they lost. Destroys his own soul: He has destroyed his integrity. He can no longer be trusted by society. He can make no restitution to correct his error. The offended husband will subsequently demand that the law be enforced, and thus the adulterers must be stoned according to the law (Lv 20:10; Dt 22:22-24).
ers in their hard times in order to profit from their misfortune. Shaken your hand: Made the agreement. Snared: Trapped by your own words of promise. Now do this: If possible, seek to cancel the debt immediately. The one who borrowed the money made an impulsive decision, and thus is urged to find release from the loan as soon as possible, lest it bring him into bondage. If a debt could not be repaid, then the debtor had to submit himself in servitude to the one from whom he had borrowed the money. 6:6-11 You sluggard: Linked to the social problem of those giving out loans for profit, were those who possibly gave the loans, and thus did not have to physically work for their survival. There were those in society who were lazy in reference to physical labor (See 10:26; 13:4; 19:15; 24:30-34). Thus the writer gave the example of the diligent ant that worked continuously for survival. Ant: With diligence and foresight, the ant prepared for its existence through hard work. Like a prowler: The point was that if one does not work, poverty will pounce upon him as a prowler who secretly comes in and steals one's wealth. 6:12-15 Worthless person: Moral decay in society is the result of too many perverse people who have little concern for others. In this context, the worthless person is worthless because his perverse ways make him useless for the preservation of society. He is the one who is not constrained by moral and ethical norms that are necessary for the preservation of social order. His communication is twisted and malicious. His actions are wicked. Winks: He is not sincere. Speaks with his feet ... fingers: His restlessness reveals his insincerity and questionable motives. He sows discord: The evidence of a worthless person in society is that he generates disagreements and division through his malicious actions and speech. This is not the person who is speaking the truth, and by doing such causes division among those who have followed after error. This is the person who has little social skills by which unity can be maintained in a society where there is a great difference of opinion. He is a troublesome personality. 6:16-19 Seven are an abomination: Though sin is not limited to these seven, these seven are mentioned because they lead to the destruction of society. In the historical case of Israel, these sins led to the termination of the Israelites in the land of promise. Haughty eyes: Arrogance and pride, and thus one citizen exalting himself above others. Lying tongue: The loss of integrity, for one could not be believed. Innocent blood: This is the breakdown of security within society, both in the streets and in the courts. The life of the innocent is taken in order to preserve the life of the wicked. Wicked imaginations: Citizens plot and scheme against one another for selfish goals. When every imagination is given to evil (Gn 6:5). Running to mischief: Quick to find fault, thus having little mercy for one's fellow man. Devising schemes to hurt one's fellow man. Speaks lies: Loss of community because neighbors lose their trust of one another. Neighbor is set against neighbor for the sake of gain. Sows discord: The troublemaker who continually disturbs society by generating strife within the nation. National patriotism is replaced by patriotism to parties.
Chapter 7 7:1-5 In the midst of moral decay, the Holy Spirit guided the writer of this chapter to give instructions to young men who might be tempted by the lure of a promiscuous wife to commit adultery. He was instructed to follow the commandments of God, and then realize the consequences of committing adultery. Apple of your eye: If one considers the word of God with great delight, then he will understand the evils surrounding adulterous relationships (See Dt 32:10; Ps 17:8). Write them: This was more than inscribing the words on a piece of paper and attaching them to one's body as a phylactery (See Dt 6:8,9). Emphasis is on attaching the principles of God's word to one's heart, and thus behaving accordingly. Immoral woman: See comments 2:16. Sister ... nearest kin: As a person would cherish his sister and nearest relative, so he should cling to the word of God. 7:6-23 Young man void of understanding: The stage is set for an adulterous affair. It is first set with a young man who is very unwise. The other party in the affair is an immoral woman bent on unfaithfulness to her husband. Simple ones: Better, "empty-headed." The young men of this case would be the ones who have no moral sense, nor respect for the word of God and their fathers. The simple ones have no moral foundation upon which to make experienced decisions. They do not realize the consequences of their actions. Near her corner: Because the young man was inexperienced in wisdom, he made himself available where he should not have
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been. He went: This was his fatal decision that would change the course of his life. Adultery is not committed without lifechanging consequences for both parties that are involved in the sin. Attire of a harlot: The adulteress had a plan. Though not a harlot by profession, she dressed herself in the fashion of a harlot in order to lure one who was aimless in reference to his morals. The adulteress was thus rebellious in reference to the law of God, but the young man was careless in following after her lure. Confident face: She was persuasive. Peace offerings: The sacrificial meat of the offering had to be eaten the same day, or the following day after it was killed (Lv 7:16,18). She had thus prepared her dwelling for food and adultery. Paid my vows: She was legally inconsistent. She paid her vows according to the law, but at the same time was in the process of luring a victim into committing adultery, which act was punishable by stoning. Such is the nature of legalism. One feels justified to break some laws that are considered minor, but still be considered faithful. The legalist chooses which laws to obey and which to disobey. For example, the Pharisees of Jesus' time were cautious not to use the betrayal money that was given to Judas as a contribution to the temple, but at the same time, they devised a scheme to murder Jesus. Ox ... bird: The end of both was the same. In innocence the ox went to the slaughter and the bird into the snare. So is the fate of those who may think an innocent act of adultery will not lead to fatal consequences. 7:24-27 The foolishness of some young people can be determined by their indifference toward the bad consequences of their immoral behavior. In order to protect oneself from the lure of immoral conduct, one should first take heed to the word of God. One should then not be deceived into thinking that there will be no consequences for violating the word of God. And then, one must understand that immoral behavior leads to emotional wounds and the way of death. If one does not reap what is sown in this life, then there is eternal death to face that is yet to come (See Rv 21:8).
all men may profit from her use in daily living. Truth ... righteousness: The foundation of wisdom is truth and righteousness. Neither perverse principles nor twisted messages come forth from those who speak with wisdom. Plain ... right: If one is committed to receive wisdom, then it can be understood plainly and determined to be right for life. The principle is that those who seek wisdom will find it (See Jn 7:17). Better than rubies: That which a man possesses within himself is more valuable than that which he possesses outside himself (3:13-17; compare Mt 6:19-21). 8:12-21 Find out knowledge: With wisdom one discovers things to know, and thus wisely uses knowledge about facts, things and events. Without wisdom, one's acquisition and use of knowledge is limited. Fear of the Lord: One who loves the word of the Lord will hate that which is evil, which things include arrogant attitudes and evil behavior. Riches ... with me: Solomon did not pray for riches. He prayed for wisdom and understanding (1 Kg 3:5-12). But when blessed with wisdom and understanding, he was able to gain the riches. The fruit of wisdom, therefore, gives one the mental equipment by which to deal with the affairs of this life in order to gain the sustenance of life. Better than gold: The one who seeks wisdom for financial gain has missed the point. If riches are the motive for acquiring wisdom, then one has judged himself to be unwise. I will fill their treasuries: A filled treasury is the serendipity of wisdom, not its goal. We must keep in mind that the fear of God is the beginning of wisdom. Some of the richest people in the world would be considered fools in the sight of God, simply because they have no fear of God. Riches, therefore, do not determine if one is wise. Some of the wisest people in the world are God fearing individuals who live in poverty because of social circumstances. 8:22-31 The personification in this section of scriptures defines the essence of wisdom. The magnificence of wisdom is so sublime that some have assumed that the writer transitioned in this context from speaking of wisdom to revealing the preincarnate Word of God (See Jn 1:1-4; Cl 1:15-18). However, there is no contextual reason to assume this simply because we are given no indication that the personification of wisdom in the preceding verses has changed to be taken literally as a divine entity of the Godhead in the context of these verses. The writer is contrasting the lure of sin in chapter 7, to the lure of wisdom in this chapter. Therefore, we must conclude that he has taken the personification of wisdom in chapter 7 to a new level. This new level is wisdom's existence in the mind of God before the creation of the world. The Lord possessed me: By assuming that the writer, without notifying us the readers, has transitioned to a description of Christ, some have erroneously argued that the word "possess" (Hb., qanah) should be translated "create," as it is used in a few other passages (Dt 32:6; Ps 139:13). They thus conclude that Christ was created. However, there is no justification for this translation in this context. Neither is there any textual justification to transition from the writer's personification of wisdom in the preceding verses of 1-21 to a personalization of Christ in verses 22-31. A consistent understanding of this context is that wisdom existed with God before the world was created, and thus existed before the
Chapter 8 EXCELLENCE OF WISDOM 8:1-3 This is a beautiful narrative of the prize of wisdom as it is personified as one who is to be greatly desired. The young man in chapter 7 was lured into destruction by his deepest sense of sexuality. But with the same deep sense, one should be lured to wisdom by which one escapes death and discovers life. Thus in this context, personified wisdom cries out to those who should be attracted to her appealing rewards (1:20-33). High places ... paths ... gates: Wisdom cries out from places where people are and can be contacted. She cries out to be heard through the elders who sit at the gates of the city. In contrast to the adulterous woman who lurked in the dark places of the city, wisdom cries out from the most conspicuous places of the city and country. 8:4-11 O men: The call of wisdom is not to any particular social class of society. From the huts of the poor in the country to the rulers in the palaces of the city, wisdom is available for acquisition. Its acquisition is not determined by either riches or fame. She is available to all who willing seek her, and thus
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existence of gold and silver. Thus wisdom is to be loved more than gold and silver (treasures) because it existed before either were created. When there were no depths, I was brought forth: The existence of wisdom could not be determined by the nothingness that "existed" before the creation of the world. When we observe that which has been created, we can see the wisdom of God. We can witness wisdom in the created world (Ps 104:24), as well as in the life that was created by God (See Rm 1:20). In this sense, therefore, wisdom was brought forth out of the mind of God through its manifestation in that which was created. In this context, therefore, wisdom was the master builder who designed the cosmos. And when we behold what has been created, we see the eternal existence of the wisdom of God (See Ps 8 & 19). 8:32-36 These verses are the conclusion to what has just been presented by wisdom. Her invitation is that she should be received because of her benefits in life, and because of her existence before the creation of the world. Love death: See Dt 11:26-28; 30:19,20. Those who find wisdom through the fear of God and keeping of His commandments will find blessing in this life, and in the world to come, eternal life.
is obedient to the Lord. Arrogance blocks one from receiving correction. Humility before the Lord prepares one for learning from others. You alone: One is individually responsible for his reception of wisdom (See Dt 24:16; Jr 31:30; Ez 18:4). Each person will be held accountable for his lack of knowledge of God, and thus his eternal destiny (At 17:30,31; 2 Co 5:10). 9:13-18 In this context foolishness is personified, and thus offers an invitation to all those who reject the fear of God. Clamorous: This woman is loud and diligent to invite likeminded people into her fellowship. She has no sense of shame in reference to her demeanor of life, and thus feels no guilt about inviting others to join her. Stolen waters are sweet: The wicked give the impression that life is sweet. They make this appeal to others in order to have companionship in the mire of their digression. Sin loves companionship in order to justify its existence. Sheol: The final end of those who live according to the lusts of sin is death and eternal separation from God.
Wisdom From Solomon
(10:1 – 22:16) Outline: (1) Concepts in contrast (10:1 – 15:33), (2) Parallel concepts (16:1 – 22:16)
Chapter 9 CONTRAST BETWEEN WISDOM & FOOLISHNESS This chapter concludes the first section of Proverbs. Within this chapter is a contrast made between wisdom (1-6) and foolishness (13-18). Both are personified in order that they make their invitations to those who seek either a righteous or wicked way of life. 9:1-6 House: In this context wisdom is personified as a hostess who makes her appeal to those who seek to be prudent. Seven pillars: The house of wisdom is strongly built. Mixed her wine: Wine that was mixed with spices. Everything was done to lure guests into the dwelling of wisdom. Simple: These are those unexperienced in society. Because of their naivety and lack of wisdom, they are easily led astray. In the contexts of chapters 1-9 we could assume that reference is to young people who are faced with many decisions and influences in their maturing years. Come: Compare Is 55:1-5; Mt 22:1-10. Forsake: A conscious decision must be made to seek wisdom. 9:7-12 This interlude deals with those who reject wisdom, and specifically, the word of God. In the context of righteousness, this would be the one who rejects the way of God. Insults for himself: Unwise people are determined by their reaction to those who correct them. When corrected, they scorn those who correct them, for they think that they are right in all their ways. An example of this would be the religious person who is corrected by another with the word of God. If the religious person is persistent and satisfied with his doctrine, then he will scoff at the one who corrects him from the word of God. The same is true of the traditional religionist. Since he is comfortable with his traditions, he scoffs at those who would correct him with the word of God. Instruction to a wise man: One is identified as wise by his reaction to correction. He accepts correction, realizing that through correction he gains greater wisdom. Beginning of wisdom: Wisdom begins when one
Throughout this section of Proverbs there is no necessary order to the statements of wisdom that are given. There are 375 two-line statements of a mosaic of wisdom that are given for daily living. Some of the statements are antithetical (See 10:1–15:33). The greater number are given as parallelisms (See 16:1–22:16). Throughout the synonymous parallelisms, the Bible student should be aware of the fact that a specific thought is given in different words of the two lines. When dealing with the arrangement of the proverbs of this section, we will be frustrated if we seek to find some order. As these proverbs are arranged in our Bible, there is no specific order or classification for them in these chapters. They were random proverbs that were collected in order to preserve the wisdom of those who initially stated them.
Chapter 10 CONCEPTS IN CONTRAST 10:1-22 These pithy statements of wisdom were a collection of sayings that came from Solomon in order to give instructions for daily living. 1 Children who follow the instructions of their parents, bring them joy. Children who rebel against the teachings of their parents cause their parents great disappointment, and thus disgrace the family name. 2 Wealth that is acquired through corrupt means will not spiritually profit one's soul (Mt 16:26), but godly living will result in eternal life. 3 God will take care of His people (Mt 6:26,33), but turn His face from the rebellious. 4 Lazy people will reap poverty because they do not work for their food. 5 Lazy children who do not work with their hands cause embarrassment for their parents. 6 Wicked people will reap what they sow (See Lv 13:45; Ml 3:7). 7 People forget the wicked when the wicked die (Ps 72:17), but the righteous live on in the hearts of those
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1:6-9). 30 Obedience brings assurance (Compare 1 Tm 4:8). Disobedience will eventually lead to termination. For the Israelites, disobedience led to their termination in the land of promise (Lv 26:33; Dt 4:27; Is 22:17) 31 The righteous person will speak that which is right and fair (Compare Ps 37:30; Hb 13:15). People with hidden agendas will eventually be found out and rejected (Compare Mt 3:10; Lk 13:7). 32 The righteous know the will of God because they seek His wisdom. But rebellious people are obstinate to the will of God, and thus they do not have the love of God in their hearts.
they influenced. They do so because people cherish memories of good people. 8 Wise people accept instruction, but those who speak too much will be the victims of their own mouths. If one speaks a great deal, he will eventually say something that is wrong, or start talking much about things of which he knows little. 9 Righteous people will have the blessing of their neighbors, but the wicked will not have the support of the community. 10 The one who works with malice in his heart will continually cause trouble. Those who speak too much will eventually embarrass themselves with their own mouths. 11 People are drawn to the speech of righteous people. Social turmoil is the result of wicked speech because it stirs up strife. 12 Hateful people focus on the faults of others, and thus they generate discord. But loving people have mercy on others, and thus do not focus on the faults of others (1 Pt 4:8; see 1 Co 13:4; Js 5:20). 13 Wise people will speak those things that benefit society. Punishment is due those who do not speak or behave righteously. 14 Wise people receive teaching because they always want to know more. Foolish people encounter problems in their lives because they reject counsel. 15 Rich men find security in their wealth, but poverty makes life unstable for the poor. 16 Righteous living will be blessed by God. The wicked, however, will reap the consequences of their wickedness. 17 Those who are receptive to instruction from God's word are on their way in life to eternal life. The way of the wicked is error, and eventually will lead to destruction. 18 When one tries to conceal resentment or anger in his communication with others, he is foolish. He is deceptive in his speech because he is concealing feelings in his heart that he needs to correct. 19 If one cannot control his great amount of speaking, he will eventually sin by what he says (Ec 5:1-3; Mt 12:36; Js 1:26; 3:2). He usually speaks about those things concerning which he knows little. 20 Those who speak consistently and without respect of persons, draw others to themselves and what they have to say. 21 Many are drawn to those who speak that which is right (See Ec 12:11; Jr 3:15). 22 When one is blessed spiritually and physically by working according to the will of God, there is no regret over what he leaves to others as an example of living. 10:23-32 The wicked will reap the consequences of their wrong doing. 23 Unrighteous people rejoice in their wicked deeds that they do to others. 24 The one who does wrong fears that he will get caught for his wrongdoing (See Jb 3:25; Is 65:4). 25 The wicked pass away as a storm (See Jb 21:18; Is 17:13), but the influence of the righteous will continue in the lives of those whom they have influenced. 26 Lazy people irritate those who are doing the work. 27 Obedience to the will of God brings long life (Ps 55:23; Ec 7:17), but also eternal life. Wicked people reap a shortened life because they reap the whirlwind of their wicked deeds (Gl 6:7,8). 28 While the righteous look forward to the future (Rm 12:12), the wicked are fearful that they will reap what they have sown (Jb 13:3; Ps 112:10). The thief is fearful of getting caught. 29 When one is obedient to the will of God (His way - Ps 25:12; 119:27; see Jn 14:6), he is confident, not arrogant, that he is in a right relationship with God. If the wicked do not reap what they sow in this life, they will be destroyed in final judgment (2 Th
Chapter 11 11:1-11 The contrast between the righteous and unrighteous manifests the blessings that come from righteousness. 1 God abhors the use of dishonest weights that are used to measure favorably to an unrighteous owner (Lv 19:35,36; Dt 25:13,14; see Ex 30:13; Lv 27:25; 1 Ch 23:29; compare Ez 14:10; Am 8:5; Mc 6:11). 2 Arrogance will lead one to embarrass himself (Lk 14:11; 1 Co 10:12), but others will see our wisdom when we conduct ourselves with humility. 3 People of integrity are guided by good moral principles, but perverse people have no principles. 4 Riches will not deliver one from death. A man will give all that he has in order to deliver himself from harm (Jb 2:4). 5 When one knows that which is right, he will be guided by his principles. Those who have no principles will unfortunately reap the consequences of their wicked beliefs. Their ways will be wicked because they are not according to the will of God. 6 Deliverance from harm is the result of walking according to the will of God. But those who follow after their own selfish lusts will reap what they have sown (Gl 6:7,8). 7 The wicked will work all their lives to acquire that which is of this world. When they die, they leave everything for others to squander. 8 The righteous are delivered from the trouble that will entangle the wicked (Compare Lk 16:25). 9 Those who have no love of their neighbor will slander and deceive for the destruction of their neighbor. Through knowledge, the righteous escape the maliciousness of slanderous people. 10 The righteous use their prosperity for the benefit of the people. Since the wicked have used the people to gain their prosperity, the people shout for joy when the wicked are gone. 11 When righteous people prosper, they use their wealth for the benefit of their community. But the influence of the wicked destroys the community, for they have exploited the community in order to gain their wealth. 11:12-23 People with integrity benefit society, but those who speak lies and slander others destroy community. 12 Unwise people will speak against their neighbors for the sake of gaining advantage. 13 People who gossip lose the confidence of others because they speak to others those things that are told them in confidence (Lv 19:16). One is deemed trustworthy when he does not speak those things that were told him in confidence. If a person gossips about a certain individual, that individual will assume that he is being gossiped about to others by the person who gossips. 14 There is security in the counsel of many. Two heads of counsel are always better than one. 15 The one who needs surety for a loan is usually incompetent with money. Those who offer their guarantee for his loan will
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join him in his debt. 16 People admire a woman who conducts herself with integrity. Ruthless men, on the other hand, will not have the respect of others. 17 We are the victim of ourselves if we are harsh and mean to others. 18 We each reap what we sow, which is a principle of life (Hs 10:12; Gl 6:7,8). Do good and you will receive good from others. Do evil and you will reap the same. 19 Through righteous living we will reap the best of life, but if we live contrary to righteous moral principles, we will suffer the evils of life. 20 If one would be a friend of God, he must live according to God's instructions. Otherwise, he is detested in the sight of God. 21 No matter how comfortable the wicked make themselves feel, they will receive the reward of their evil deeds. But the posterity of the righteous will be free from calamity that the wicked leave for their children. 22 A gold ring attached to a pig's snout is like a good looking woman attached to foolish behavior. 23 The righteous can be optimistic about the future, for they have planted seeds that will bring forth the fruit of righteousness. The wicked have only gloom in their future. 11:24-31 There are rewards for righteous behavior, but punishment for wicked deeds. 24 The one who gives freely will be given to, but the one who is stingy will not reap the blessings of others. 25 When one is generous with his blessings, others will be generous to him. Generosity encourages the same in the lives of others. 26 One is hoarding his grain if he has sufficient to sell to others to plant their crops or feed their families. 27 Those who seek to do good to others will reap the good that others return to him. But if one searches for evil, he is sure to find it. 28 When one's focus in life is on his wealth, he is not concerned about the welfare of people. He will fall (10:2; Ps 49:6,7). The wealthy are often the loneliest people in the world. But the righteous will thrive with many friends. 29 Wicked behavior in one member of a family will bring calamity on the entire family. Foolish people bring themselves under the servanthood of the wise. 30 Righteous living will eventually result in eternal life. The fruit of the righteous is an appeal to others to also partake of the tree that gives life. 31 If righteous people reap good for their good deeds, then certainly justice is when the wicked reap evil for their evil deeds.
and thus rescue them from danger. A righteous person will speak in a manner that encourages others. 7 The posterity of the wicked comes to an end, but the descendants of the righteous continue (See Mt 7:24). 8 Society will speak well of good men, but they will despise those who deal unrighteously in the community. 12:9-14 Diligence in one's life will reap its benefits, both in prosperity and in acceptance by the community, for society despises a lazy person. 9 It is better to be a humble man with enough money to hire one servant, than to spend one's money in order to put on a face of being somebody, and yet have no money left for food. 10 Because there is kindness in the heart of the righteous, they have compassion for their animals (Compare Ex 20:10; Ps 36:6; 145:9). The nature of the wicked is revealed by their ill treatment of their animals. 11 The diligent person will always have food, but the one who runs after fantasies does not have good judgment. 12 Wicked men would rather steal from others, than work for honest wages. Righteous men work for their food. 13 Evil men are eventually found out, thus trapped by their double talk (Ps 7:15,16; 9:16). Righteous men are consistent in what they say and do. 14 That which a person sows, he will eventually reap. If he sows goodness, he will reap good (Is 3:10,11; Mt 25:35). But if he sows evil, he will reap the same (Gl 6:7,8). 12:15-28 In order to discover those who are wise in society, we must identify the behavior of the foolish. 15 The selfcentered and self-opinionated person looks to his own needs and considers his own beliefs to be superior. Wise people seek to learn from others. 16 When insulted, the wise man will maintain self-control. 17 The foolish are discovered by their lies. And if caught in a lie, they lose their integrity, and thus are not trusted by others. 18 Fools use words to hurt others. Wise men use words to heal broken spirits. A wise person always seeks to say something good about other people in order to build them up. 19 Truth will endure forever, but lies endure only until they are discovered. 20 The result of a deceitful heart is behavior that hurts others. 21 The reward determines the character of individuals. Trouble manifests a fool and goodness manifests the righteous. 22 The Lord hates liars. However, He loves those who speak with truth. 23 The wise person is determined by his quiet spirit and use of chosen words. Fools are identified by their endless speaking. 24 Those who are aggressive will lead the people, but no one will follow a lazy person. 25 Depression is the result of worry that is out of control. Anxious people need encouragement, not judgment (See Mt 6:34; 1 Pt 5:7). 26 A wise person will choose his friends well. He will not bring into close companionship those who will lead him contrary to his principles. 27 The hunter who will not cook his own food is lazy and hungry. The diligent person prizes his possessions because they are an indication of his hard work. 28 At the end of the journey of life, there is eternal life for the righteous, but eternal death for the wicked.
Chapter 12 12:1-8 One who leads a disciplined life will excel beyond those who do not exercise self-discipline. 1 One proves that he loves knowledge because he seeks it from all sources. But the foolish despise being corrected in the error of their way. 2 Condemnation awaits crafty people, but godly people can look forward with hope. 3 If one builds his life on wicked deeds, his foundation is unstable. On the other hand, the righteous have invested good in the community, and thus they have a solid social foundation. 4 When a wife conducts herself with integrity, she gains the pride of her husband (See 31:10-31). A disrespectful wife is an embarrassment to her husband. 5 When the righteous make plans, they are considerate of others. However, when the wicked make plans, they seek to deceive others. 6 The wicked speak in a way that brings ruin to the lives of others. The righteous put others before themselves,
Chapter 13 13:1-12 Though righteous living is not a guarantee that one will be blessed, such living does remove many obstacles
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has a sense of self-satisfaction of a job well done. However, fools know no other life than unrighteous behavior. They are fools simply because they enjoy the way of laziness. 20 One's wisdom is determined by the friends he makes. Wise people gather around themselves those from whom they can source knowledge. Fools gather around themselves those over whom they can exercise control. In the end, the friends of the fool will lead him to destruction. Wise people accomplish great things because they surround themselves with people who know how to get things done. 21 Misfortune will be the reward for the foolish decisions that are made by fools. In contrast, those who do good to others will receive the same in return. 22 A good father thinks of the welfare of his children and grandchildren (Compare Ep 6:4; Hb 12:5-11). He thinks about the survival of his posterity. If the unrighteous do not spend all their wealth by consuming it upon themselves, it will be passed on to others. The children of the selfish, therefore, will be given a heritage of poverty. 23 A foolish poor person may have an abundant crop, but in his foolishness and lack of vision for the future, squanders it in living for the moment. 24 Parents discipline their children in order that the children discipline themselves when they leave the home (See 22:15; 23:13; 29:17,18). Undisciplined people become lazy and indifferent. They become corrupt by seeking to take from the labors of others instead of working to provide for their own needs. Thieves were undisciplined children. 25 Those who plan for the future live well off their labors when the future arrives. But those who think only of consuming upon their own lust in the present, will be hungry when the future arrives, for they will have no food.
that are encountered by the wicked who deal fraudulently with others. 1 Wise people are determined by their willingness to listen to the advice of others. This listening starts in the home when children are trained to listen to their parents (Compare 1 Sm 2:25; 4:17). 2 The outcome of good living is that one enjoys the fruit of righteousness. The wicked, however, must reap the consequences of their evil dealings with others. 3 A wise person will be very cautious about what he says, and how he says it (See 18:21; 21:23; Ps 39:1; Js 1:26). 4 Zealous people will always be productive, and thus satisfied with their labors. However, lazy people will never acquire that which they desire. 5 A righteous person will not listen to lies about others. He will shun the wicked who bring disgrace upon themselves by their slanderous attacks against others. 6 One guards his integrity by doing that which is right, but unrighteous deeds will result in the wicked being shunned by society. 7 Some people pretend to be rich, but actually they have nothing (Compare Lk 12:21,23; 2 Co 8:9). There are others who pretend to be poor, but actually they are rich. 8 The rich have ransomed their lives to acquire their riches. The lazy remain in poverty because they do not work. 9 The influence of the righteous will continue to shine and affect society positively (See Et 8:16; Jb 18:5,6; Ps 27:1). People rejoice when the wicked leave their presence. 10 The arrogant are self-centered, and thus easily engage in arguments with others. The wise, however, do not seek to argue about their beliefs, but desire to hear the opinions of others. 11 If wealth is not earned by hard work, then one does not have respect for it. Inheritances are often spent by children who gave no labor in working for it. 12 When that for which one has hoped is not attained, then one's discouragement may digress into despondency. But when one's dreams are finally realized, one is invigorated to continue with expectation. 13:13-25 The zeal of life is based on dreams and accomplishments. When a person sets and attains goals, he is encouraged to be productive in society. 13 In order to lead, one must learn to follow the instructions of others. Leaders who do not know how to follow the instructions of others are harsh in their leadership of others. 14 The one who takes the advice of a wise person has an advantage over the one who arrogantly rejects instructions. His advantage is based on knowledge of how to perform tasks, whereas the arrogant have cheated themselves of many skills. 15 Good conduct and tact wins the support of others. But when one behaves wickedly with others, he will live a hard life. 16 A wise person takes action according to what he knows. He gathers as much information as possible before he makes a decision. But when a person takes action without consultation, he reveals that he has acted foolishly. 17 The nature of a message depends on the character of the messenger. A disappointing message can be presented in a favorable manner by the one who seeks to encourage the recipient. But a prideful person feels that the information he has for others is an opportunity to exalt himself. 18 If parents do not discipline their children while they are in the home, the children will not discipline themselves when they leave the home. Their lack of a self-disciplined life, therefore, will lead to their ruin. 19 When a zealous person fulfills his goals, he
Chapter 14 14:1-19 Wisdom and foolishness are both identified by behavior. One cannot claim to be wise, and then act foolishly. 1 Wisdom directs one to develop a great family, whereas foolish behavior dishonors the home. Children who have no respect for their family will behave foolishly and selfishly. 2 The one who fears the Lord is obedient to God's commandments. But because the unrighteous love evil ways, they are intimidated by the good behavior of the righteous, and thus they despise the righteous. 3 One's foolish talk can get him into trouble. A disrespectful mouth will lead one to suffering punishment for harsh things that he says. Foolish speech always has consequences. 4 A strong ox will pull the plow that tills the soil. If there is no farming of the land, there will be no food for the home. 5 One who is trustworthy and holds to truth will bear witness to that which is true. One cannot represent the truth if he behaves foolishly. 6 One scoffs because his arrogant motives hinder him from determining that which is right. Because of his rebellious spirit, it is difficult for him to accept advice from others. 7 A wise person will seek the companionship of those who have knowledge. Once a person perceives that someone is foolish, then he should separate from that person lest his acquaintance with the person turn into friendship. Friendship with foolish people is a formula for personal disaster. 8 A wise person will give much thought before he takes action. He will do so lest he acts on the counsel of fool-
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ish people (See Ep 5:15). 9 The foolish person will sluff off the error of his way as if it were nothing. He will not consider the serious consequences of his sins. 10 Only the person who is in sorrow can know the extent of his own suffering. Close friends can only perceive a person's sorrow from outside his heart. However, God knows the inner most parts of our hearts. 11 Wicked behavior will produce animosity in one's neighborhood. Such behavior will also generate animosity from within a home. Thus through a spirit of strife, the seeds are sown for the destruction of the family of the wicked. 12 The self-centered nature of man leads him to believe that he can establish his own moral standards. But the standards he establishes will lead him to destruction (Rm 1:28; 1 Tm 4:2). Only God's moral standards will lead one to life. 13 Laughter may cover one's inner pain, but the inner pain will eventually steal away one's joy. A pessimistic spirit will hinder one from discovering true joy. If one focuses on the faults of others, then he has no joy. 14 Those who are faithless will reap the reward of their apostasy. But if one sows good things, he will reap the same from those to whom he did good. 15 Those who are naive will be quick to believe everything that is told them. But the wise person will carefully ponder every word. 16 A wise person will fear God, and thus keep His commandments in order to be instructed in life. But those who are arrogant will trust in themselves. Because they are hotheaded, they will behave themselves into destruction. 17 One who easily loses his temper will often find himself in great trouble with others. He will say and do things that he later regrets. Because he is quick-tempered, he will be shunned by others who are always in fear that they may do something that will cause him to lose his temper. Quick-tempered people have few or no close friends. 18 If one behaves foolishly, he will reap evil consequences. If he reacts impulsively, he will reap isolation from others. 19 Those who do good will eventually be vindicated, and thus the wicked will be found out for who they are. 14:20-35 Riches and poverty are often the result of social behavior, not the circumstances in which one lives. The foolish are more likely to become poor, and those who are wise in the things of the world are likely to become rich. 20 The rich have friends because their friends think they can receive something from them. The poor, however, have true friends, for their friends know that they will receive no financial benefits from rich friends. 21 If one despises his neighbor because he is poor, then he brings shame on himself, and thus sins. But the one who helps his poor neighbor will be blessed with a happy heart (Jn 13:17). 22 Those who plan evil go astray. They go astray from the will of God and from the desire of the community. Thus the one who schemes evil is always alone. 23 When one talks, but does nothing, his much talking will lead to poverty. One can talk, but he must take action in order to bring forth fruit from his planning. 24 Riches are the adornment of those who have wisely worked. But for the fools, only folly yields folly. 25 One who bears truth will deliver those who have fallen victim to the lies of the wicked. One is set free only when he accepts truth. 26 When one fears the Lord, he is obedient to His commandments. If one builds his house on obedience to the Lord, then he will give his children
a posterity of faith (Compare Gn 17:7; Ex 34:7; Jr 33:20,21). 27 The secret to a happy life is discovered in obedience to the Lord. Through a knowledge of and obedience to the word of God, one can escape the many snares of evil in life. One can escape the bondage of error. 28 In order for a king to reign over the people, the people must be willing to follow. If a king does not win the hearts of the people, his reign is dictatorial, and thus, tyrannical. He does not reign, but dominates those who are under his bondage. 29 The person who understands the problems that people encounter in life will have mercy in reference to the faults of others. He will not be judgmental as the foolish person who is quick to react to the faults of others (Js 4:16). 30 The one who has a positive mental attitude about life, and is in peace with his neighbor, will not only live longer, but will also enjoy the abundance of life. Angry people have more physical problems with their minds and bodies than those who are happy. 31 The righteous recognize and worship God. Because they are godly, they behave righteously toward all those whom God has created. They are thus benevolent toward the poor, realizing that the poor are also God's creation (Compare Dt 15:11). 32 Calamity will bring down the wicked who live without hope of life after death. But if the righteous succumb to death, they have hope of resurrection. 33 Wisdom is discovered in the heart of the discerning. It is not discovered in the behavior of fools. 34 Those nations that reject the moral principles of God have determined their doom. Only through the exaltation of God's principles in the civil laws of a nation will a nation prosper. The nation will prosper because God's social laws are best for man, for man cannot create social laws that do not in some way conflict with the laws of God. 35 The wise king will recognize good moral behavior in the lives of the people. But he must use the punishment of law in reference to those who are wicked.
Chapter 15 15:1-20 A wise person can be determined by how he speaks and how he behaves. 1 If one answers harshly in the midst of controversy, he will only intensify the discussion, which discussion will lead to an argument. 2 Wise people skillfully speak what they know. But one who knows little will often seek to fake knowledge by speaking much. Those who speak much do not necessarily know much. 3 God is omniscient. Neither the righteous nor the wicked can escape His presence. Being conscious of His presence, therefore, brings comfort to the righteous, but fear to the wicked. 4 A gentle word to one who is in sorrow will calm their spirit. Perverse words, however, will bring one to sorrow. 5 Fools are identified by their rebellion against the instructions of their fathers. A son who does wrong, but receives correction from his parents, is considered wise. 6 By honest living the righteous become rich. But those who have acquired their wealth through wicked means will eventually encounter trouble from those from whom they exploited in order to gain their riches. 7 Wise people will share their knowledge with others, but the foolish see no need to help others by sharing their knowledge. Those who share their knowledge of God, therefore, are wise. Those who do not, are unwise. 8 Though the wicked offer their sac-
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rifices according to the law, their sacrifices are rejected because they offer them with an insincere heart (1 Sm 15:22; Is 1:11; Jr 7:22; Am 5:21-24). God's law is established in the life of a person who responds in worship (Rm 3:31). Worship is not inspired by a legal performance of ceremonies, but by one's need for God in his life. 9 Because the wicked seek that which is contrary to the will of God, they are detested by God. God, however, loves those who love to follow after that which is right in response to their worship of him (Rm 12:1,2). 10 Those who have a rebellious personality detest correction. Therefore, because the rebellious do not accept correction, they will reap what they sow (Gl 6:7,8). 11 God knows the realms of Sheol and destruction ("abaddon"), and thus He knows the hearts of those who pattern their lives after wickedness (Compare Jb 26:6; Lk 8:31; Rv 9:2). 12 The proud person is conceited, and thus rejects those who would correct him. His pride will keep him from consulting the wise. 13 Happy people manifest their joy to others. But pessimistic people harbor anxiety that breaks their spirit. 14 Wise people are students. Those who are righteous, seek the knowledge of God, and thus are good Bible students (2 Tm 2:15). 15 Those who are continually afflicted become despondent. The despondent will feed off those who determine to be happy in affliction (See Js 1:1,2). One's happy spirit, therefore, is good emotional medicine for other people. 16 It is better to be poor and close to God, than to have the anxiety that comes with riches. 17 It is better to enjoy a poor man's meal, than to have the anxiety that accompanies the rich man's feast. With the rich man's feast comes ulterior motives of the rich, but there are no strings attached to a meal with the poor. 18 A hot-tempered man will generate arguments. But one who is in control of himself will bring peace of mind to others. Peacemakers preserve society. 19,20 Children who do not listen to their parents bring them much grief. Their spirit of rebellion will eventually lead them into many troubles in life. But the way of righteousness is a highway without obstacles (Is 57:15; Jr 18:15). 15:21-33 Having a good mental attitude will bring great joy to one's life. It will also bring comfort to those who are discouraged. 21 The foolish rejoice in doing that which is foolishness. They think that life is centered around silly activities. Such activities may bring happiness for a brief period of time, but the happiness that is brought is temporary. 22 In order to develop plans that will succeed, one must consult as many people as possible. With the counsel of many people, one will have confidence in reference to the outcome of one's plans. 23 An encouraging word that is spoken at the appropriate time will bring great comfort to those who are in distress. 24 The wise will stay on the path that leads to life, and thus they will escape the downward path that leads to death and Sheol. 25 God detests the exploitation of widows. 26 Since the wicked conceive unrighteous things in their hearts, they are despised by the Lord. 27 The wicked business dealings of the unrighteous person will bring trouble to his own house. A righteous official will refuse to accept bribes (Is 5:8; Jr 17:11). 28 A righteous person will put much thought into what he says. On the other hand, fools speak before they think (See 1
Pt 3:15). Their mouth is running before their brain is in gear. 29 Since the Lord cannot be present where there is a rebellious heart, then the wicked are not in God's presence. Since God answers the prayers of the righteous, He does not answer the prayers of the wicked. 30 One should present himself with a smile to all in order to bring joy to the hearts of others. Good news stirs the morale of everyone. The righteous, therefore, have a responsibility to share their joy with others. 31 Those who humble themselves in order to listen to the advice of others will be at home with others who do likewise. 32 The one who does not listen to the advice of others will be the victim of his own stubbornness. 33 The fear of the Lord is not only the beginning of wisdom (1:7), it is the foundation upon which one continues to grow wise. The arrogant are not honored because they reject the instructions of those who seek to turn them from their way of error (See Mt 23:12; Lk 14:11; Js 4:6). The humble are honored because they accept instruction.
Chapter 16 PARALLEL CONCEPTS 16:1-9 God works in the affairs of man in order to bring about His eternal plan. 1 Man can make his plans, but he must keep in mind that God is in control of all things. And thus, one should make his plans according to the will of the Lord (Compare 1 Co 3:9; 2 Co 3:5). 2 A person may seek to determine his way according to his own abilities, but it is God who knows us better than we know ourselves (Ps 19:12). God thus evaluates and knows our motives. 3 If the Lord is the center of one's life, then what one plans should be based on the will of the Lord (See Ps 37:5; 90:17; 1 Pt 5:7). The wise person will know the will of God, and thus plan according to the will of God. 4 God did not make men evil, and thus predestine them to destruction. The wicked have individually chosen their course of life. The righteous receive eternal life as a result of their voluntary obedience to the will of God (Compare Jn 3:17; 1 Tm 2:4). 5 Though all men would join forces to determine a law unto themselves, they are arrogant, and thus cannot stand against the judgment of God that will be based on His law. Regardless of the number of men who may agree on a particular moral standard of living, it is not possible for man to develop moral standards of living that do not eventually lead to their own destruction (Jr 10:23). 6 Only through the atonement of God can sin be forgiven, for it is against God that sin is committed. It is the duty of man to depart from evil by following after the commandments of God. 7 When one obeys the Lord, the Lord will work all things together for good (Rm 8:28; see Jr 39:12). When we go to work for God, God goes to work for us. 8 A person must guard his integrity when dealing with those of the world with whom he must work in order to make a living (See Ps 37:16). He must avoid all fraud (Jr 22:13). 9 The righteous make plans, but they must keep in mind that the Lord is working in their lives (Compare Jr 10:23). 16:10-24 If a country would seek to be at peace from within, then its leadership must manifest an example of moral living. 10 Those who are in positions where they have authority over the lives of others must exercise great wisdom (8:15).
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11 Corrupt leaders will lead an example for the population to deal corruptly in their business dealings (11:1). Righteous leadership sets an example of moral good. The leadership of a nation, therefore, must lead by the example of their lives in order that the political and business world conduct themselves accordingly. Merchants must not possess weights that manifest corruptness (Dt 25:13; see Lv 19:35; Mc 6:11). Corrupt business dealings will lead to the downfall of a business. 12 If the leaders of a nation behave themselves immorally, the people will do the same (See Ps 72; Is 11:5). The moral fiber of a country can be destroyed by immoral leaders. 13 Leaders will gain the following of the people if they deal justly and honestly with the people, for honest citizens will follow those who are just and righteous. 14 Wise is the king who has by his side those who will temper his reactions to bad news. Hot-tempered leaders will make wrong decisions. 15 When the spirit of the king is bright, then he is favorable to all who are around him. 16 Those who focus their lives on acquiring wealth will often find themselves in situations where they are using people to acquire their wealth. It is best to focus on people, with one's financial dealings being secondary. 17 It is the purpose of the righteous to live according to the commandments of God, and thus stay clear of the path that leads to destruction (Is 35:8). 18 Pride indicates that a person is self-centered, and thus he will fall over himself as he deals with people (17:19; 18:12; Is 2:11-17; Jr 13:15). 19 It would be better to have a humble spirit among those who are oppressed, than to be arrogant and among those who oppress the poor. 20 Good things will come to those who deal fairly with others. And thus the foundation for gaining happiness is to deal with others according to the will of God. 21 Those who are wise will be discerning with their words. And because they are discerning, others will accept what they say (See 27:9; Ps 19:10). 22 A person will enjoy the abundance of life if he seeks wisdom and understanding (10:11; 13:14). The only instruction that fools can give to others is foolishness. 23 Wise people think before they speak, and thus speak carefully chosen words. 24 As one would seek the honey of a honeycomb, so he should seek kind words that bring peace and comfort (15:26). If one speaks kind words, others will be drawn to him. 16:25-33 When men plan evil, only evil will result. 25 A man can plan according to his own devices without consulting the word of God, but his plans and life will only come to disaster (14:12). 26 Hunger will encourage one to work. Each man is responsible to work for himself in order to provide for his own food (See Gn 3:19; Ec 6:7; 2 Th 3:10). 27 A man's heart is wicked if he seeks the faults of others, and by knowledge of those faults seeks to destroy the reputation of others (See Ps 7:15; Js 3:6). 28 With the knowledge of others' faults, a perverse person seeks to destroy relationships for his own gain (6:14,19; Js 3:6). 29 Those who are evil and who live contrary to law, will seek to lead others down their own path to destruction (Ps 36:4; Is 33:15). 30 Through the body language of the eyes and lips, evil men seek to encourage others to follow in their way. 31 The aged have gained respect if they have lived a righteous life (3:2,16; 4:10; 9:11; 10:27). 32 Hot-tempered people tear down what men of integrity build. If a person has
a calm spirit, he is honored above those who are victorious on the battlefield (14:29). 33 The world functions according to the providence of God, for God is working all things according to His plans. In casting lots for decisions in Israel, God directed the outcome in order to preserve Israel. He did so in order that He might carry out His plan for Israel (See Nm 34:13; 1 Sm 14:41,42; Jh 1:7; See At 1:26).
Chapter 17 17:1-12 If we will submit to the will of God, He will mold our character according to His will. He can do this only if we know His will, which is the word of God. Those who do not study their Bibles cannot know the will of God. 1 It is better to enjoy one's meal in peace than to be in the midst of quarreling around a great feast (See 15:17; 1 Sm 1:5,6,13; 2:13). Peace with one's fellow man is more important than a good meal. 2 In a historical setting, Rehoboam was a disgraceful son, while Jeroboam inherited the rule of the northern tribes of Israel, but was not a son of Solomon (1 Kg 11:26 – 12:19). 3 As fire is used to smelt gold and silver, God uses trials to refine the character of man (15:11; 24:12; Ml 3:2,3; 1 Pt 1:7; Rv 3:18; compare Js 1:1,2). 4 There are warnings against those who speak evil and give bad advice. Responsibility must be placed on the one who gives heed to evil pronouncements. 5 If one shows disrespect for the poor, he has forgotten that the poor are also the creation of God (14:31; 24:17,18). 6 Grandchildren are a joy to their grandparents, and parents are the pride of the children. 7 Fools are not gifted with discreet speech. Rulers should speak truth, since falsehoods are not of the nature of their position. Because of their positions, officials should deal truthfully with the people. 8 Bribes are successful in persuading others to make prejudicial decisions (15:27; Dt 16:19; 1 Sm 12:3). Those officials who accept bribes do not have the people at heart. 9 If one keeps bringing up the faults of others from the past, then he is encouraging separation between friends (See Zp 2:3; 1 Co 13:4). 10 Though a fool receives lashes for his error, it is not his nature to learn by his mistakes. After his lashes, the fool will return to his foolish behavior. All a wise person needs for correction is to be informed of his mistakes by friends. 11 An official who has no mercy will be sent to correct those who are bent on rebellion. 12 Though meeting an angry female bear would almost lead to certain death, dealing with the foolishness of a fool will certainly end in tragedy. 17:13-28 If one determines to live righteously, he will suffer from the hands of those who are determined to do evil (2 Tm 3:12). 13 If sin could be categorized, one of the worst sins would be returning evil for those who do good to us (Compare 1 Sm 20:30; Lk 6:11). 14 Arguments have a beginning. The wise person knows when an argument is about to begin, and thus knows how to detour the argument for the sake of peace. 15 Unjust judgments by officials are detested by the Lord because the Lord is just in all His judgments. 16 Fools believe that there is an easy road to wisdom. It was a custom of the day that wisdom could be acquired from teachers when an offering was brought (Compare 1 Sm 9:7,8). But because of the rebellious spirit of fools, it is difficult for them to learn (Com-
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16:18). 13 If one speaks before he has heard all the facts, he will embarrass himself before others. If one speaks before he hears all the facts concerning what another thinks, then he will speak and make unfair judgments concerning the opinion of others. 14 If one has a strong spirit, it will sustain him while in sickness. But those who are weak in spirit will often succumb to bad circumstances. One must maintain a positive spirit in times of calamity in order that he not allow the environment in which he experiences calamity to control his character. 15 Those who are wise will continue to learn. They are students of life in order to build on their understanding of all things. They are students of the word of God in order that they learn the greatest wisdom of all. 16 If one comes bearing gifts, he will be welcomed as a friend (See Gn 32:20; 1 Sm 10:27; 25:27; 1 Kg 4:21; 10:25; Mt 2:11; Lk 16:9). 17 If only one side of a story is heard, then what is said is often accepted as truth. It is wise to hear both sides of a story, for in hearing both sides of the story the truth can be determined. 18 If two parties are in a disagreement concerning a matter, then both parties can agree to cast lots (flip a coin) in order to settle the matter. 19 Once two people have an argument, it takes a great deal of time to bring them together again. It is difficult to receive them because they often harbor unforgiving spirits that carry on for years. 20 A person must be accountable for what he says, and pay the consequences of wrong statements. Only by taking ownership of the consequences of what one says will he learn to be cautious about speaking before he thinks. 21 Those who realize the power of speech will often use it to their own advantage. Therefore, those who know the power of speech must assume responsibility for what they say (See Js 3). 22 Married people live longer. They do so because God intended that people live in companionship with one another in order to enjoy the fullness of life by sharing with others. 23 Rich people are often harsh. They resent the pleas of the poor. In fact, they often shun the poor because they see them as a threat to their riches. 24 If one would have friends, then he must be friendly. And when one gains a friend, the friend will often be more true to friendship than a blood brother (17:17; 27:10).
pare Lk 24:25,45). No amount of money would bring them wisdom. 17 True love will continue regardless of conflict between two parties. True friends are never separated forever by disagreements. 18 One should not allow himself to be subject to a guarantee (surety) over which he has no control (20:16). 19 Those who love to sin against that which is right, are actually loving that which puts them into conflict with their fellow man. The one who builds an expensive house puts himself into a precarious position of having to support it. 20 People who are filled with deceit believe that everyone else is of the same heart. And thus, they do not see good in others. Also, ungodly living leads to further ungodliness. 21 When a son rebels against the instructions of his parents, he brings shame to his family and heartache to the parents (See 15:20; 23:24). 22 Those who are positive in their outlook on life have better health (3:8; 12:25). 23 When bribes are accepted by officials, justice is perverted (Ex 23:8; Dt 16:19; Is 1:23; Jr 22:17; Ez 13:19; Hs 4:18). 24 Fools lead aimless lives. 25 The unrighteous behavior of children will always bring grief to righteous parents (See vs 21; 10:1; 15:20). 26 If one does harm to those who are living righteously, he has judged himself to be wicked (Compare Jn 18:23). 27 Wise people speak little, and those with understanding speak calmly (Compare 10:19; Js 1:19). The mouth of a fool is out of control. 28 One often manifests a lack of confidence when he speaks too much. And one who speaks too much in a crowd of people is often manifesting uneasiness among people.
Chapter 18 18:1-24 This chapter is again a contrast between the behavior of the wise and the foolish. 1 A person separates himself from others because he is thinking of himself. When approached by society, he is not able to deal with social interaction because of his lack of social skills. 2 Fools are opinionated. They have little interest in the thinking of others (12:23; 13:16; 15:2). 3 Society has contempt for the wicked, and thus their presence is not desired. 4 Those who speak good things bring life and encouragement to others. Good people have an inexhaustible amount of good to say to others. 5 When partiality is shown to the wicked, and justice denied the righteous, then the foundation upon which society rests has collapsed (See Lv 19:15; Dt 1:17). 6 A fool will generate contention, and with his words will invite a beating. 7 Those who cannot control what they say will be the victim of their own speech (Ec 10:12). 8 Gossips destroy the reputation of others. Gossip manifests that one has low self-esteem, for the one who gossips seeks to bring others down in order to exalt himself (16:28). 9 The lazy person, and the one who wastes, are of a similar nature. Both are not responsible for carrying out their responsibilities in society (10:4; 12:11,24; 23:21). 10 As the high tower is the safest place of a city under attack, so is the Lord the safest place to find security in a world that is attacked by sin (Ps 61:3). 11 Because the rich trust in their wealth, they feel that they are secure in society, and thus cannot be brought down to poverty. Because their security is in their wealth, their security in the Lord is weak. 12 Arrogant people present themselves for rejection, while the humble are exalted (15:33;
Chapter 19 19:1-17 When one is content with where he is, and with what he has, he has a greater understanding of and appreciation for his economic status in life. 1 It is better to be a poor man with integrity than a rich fool (Compare 28:6). 2 It is not good to be without knowledge. However, it is worse to be without the knowledge of God. For without the knowledge of God, one will continually run in the direction of error and destruction. 3 When one rejects the word of God, he will be the victim of himself. We must take responsibility for our own foolish behavior (Compare Ez 18:25,29; 33:17,20). 4 Selfserving people will seek to be the friend of those who have money. But because one cannot expect any gifts from the poor, the friends of the poor are sincere (See 14:20; 18:23,24). 5 The one who perjures himself will not go without punishment (14:5; see Ex 20:16; 23:1; Dt 19:16). 6 Because some are political, they will seek to be a friend of some ruler (29:26;
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9:15). 24 If a person is too lazy to feed himself, then others are not obligated to do it for him (26:15). If a person does not work, then he has no right to eat the food of others. 25 When punishment is rendered to fools, they learn by the example of the discipline that is rendered to them. Wise men learn simply by being instructed (13:1; 15:12; 21:11; compare 1 Tm 5:20). 26 A rebellious child will bring shame upon a family name (10:5; 13:5; 17:2). 27 If one does not continually give heed to instruction, he will become self-centered, and thus stray from the path of wisdom. If one listens to that which is true, but does not follow the way of truth, then he will stray (See 1 Tm 6:20). 28 Ungodly people devour wickedness, for it is the food of their life. Their character is defined by their mockery of that which is right (See 14:5; 16:27). 29 Society will discipline those who behave in a manner that is contrary to law and the security of people.
Jb 11:19). And because some are materialistic, they will seek to be a friend of those from whom they may receive financial blessings. The politically minded often seek power and positions. The financially minded seek relationships that are based on the possibility of financial gain. 7 The brothers of the poor are disappointed because they can receive no financial help. The poor are abandoned by those who seek friendships that are based on finances. 8 Good news to the poor is that they need not wealth in order to be wise and have understanding. Through both wisdom and understanding they will prosper. If they do not prosper financially, they will prosper with great friends and eternal life (16:20). 9 This is a warning against those who would perjure themselves against others (vs 5). Slanderous people will be judged by society when they are discovered and rejected. Slander reveals a jealous and envious heart. 10 There are two social situations that are not normal. First, fools do not work in society to gain wealth (Compare 17:7; 26:1). Second, we do not set rulers over us who are of a lower social class (Compare Ec 10:7). If society did, such would be social anomalies in normal societies. 11 Those who are hot-tempered usually have little discretion (Compare 14:17,29). But those who show discretion are merciful to the faults of others, and thus they do not over react to the faults of others (Mc 7:18,19). 12 Wise servants of the king understand the moods of the king. They are cautious that they do not incite his temper (See Am 3:4,8). 13 Disobedient children will disgrace a family (10:1; 15:20; 27:21). A woman who cannot cease nagging her husband builds an emotional wall between the two (27:15). 14 Children are blessed if they inherit the wealth of their parents. But a loving wife is an inheritance from the Lord. 15 Society is not responsible for those who refuse to work for their own food (10:4; 12:24; 20:13). 16 The one who follows instructions will guard his own life. But if one has little regard for his own well-being, he will reject instructions, especially those instructions that are given by God (13:13; 16:17). 17 Those who are kind to the poor will have their rewards (Is 10:1,2; Am 2:6,7; 4:1-5; compare Mt 25:40). 19:18-29 Through the gift of listening one is able to increase his knowledge. 18 If parents do not discipline their children while they are young, when they are older it is too late to teach them how to discipline themselves (See Dt 21:18; Ep 6:4; Cl 3:21). 19 One who acts before he thinks, must pay the price for his hot temper. If he does not take ownership of his wrong reactions, he will not learn to control his temper. 20 The more one listens to others, the more knowledge he will gain (8:10; 12:15; see Jb 8:7). 21 A man may have plans to do great things, but he must first consider if his plans are according to the will of God (16:1,9; Nm 23:19; Ml 3:6). 22 The intention to do good is what gives real value to an action. One may say he will do something, but does not perform according to his desires. A man of integrity will not promise he can do something, and then fail to do it. Successful people are identified by the fact that their performance matches their desires. 23 When one fears the Lord, he is obedient to the will of the Lord, and thus he has life (10:2,3; 14:27). The disobedient person will receive trouble for his rebellion (See Lv 26:6; Dt
Chapter 20 20:1-14 One's behavior determines if he is a righteous person. 1 In this text, strong drink is personified. Illustrated as a person, intoxicating drinks overcome the undisciplined, and then lead people to uncontrolled behavior (See Lv 10:9; Nm 6:3; Is 28:7; Jr 35; Ep 5:18). 2 One is wise if he does not behave rebelliously before those who are in power (19:12). 3 Men of integrity will control their behavior in a manner so that they do not lose control. 4 Lazy people look for any excuse not to work. Because they do not work, the workers are not obligated to feed them. As a result, the lazy person finds himself in poverty. 5 People of understanding will question the wise in order to draw on their wealth of wisdom. 6 There are those who boast of all the works they have done. There are those who are busy doing the work (Mt 6:2). 7 Fathers who behave themselves with integrity will leave an example for their children to do likewise. One of the best things fathers can leave their children is a heritage of integrity. 8 A wise judge with experience will perceive what is right, and thus deliver the righteous from the unrighteous (Is 11:3,4; 1 Co 2:15; see Ps 11:4; Hk 1:13; Mt 3:12). 9 No man can say that he is without sin (1 Kg 8:46; Jr 7:9; Rm 3:9,10,23; 1 Jn 1:8). 10 Merchants who use unequal weights in their scales to measure goods to customers are detested by God (vs 23; see 11:1; 16:11). Fraudulent business dealings are detestable to God because such are the work of evil men who exploit others for their own gain. 11 If we can determine the character of a child, then certainly people can determine the true character of an adult who pretends to be righteous, but inwardly is wicked. 12 Though man's senses are limited, the omniscience of God is of all things that exist (See Ps 94:9). There is nothing that man can do that is not known by God. 13 Lazy people who love to sleep will not be working for their food. Industrious people will be their bosses, and thus if they do not work, lazy people will not eat (6:6-9; 23:21). 14 The customer bargains with the seller until he has brought down the price. He then goes away feeling good that he received a good deal. 20:15-30 Wisdom is not a guarantee that one will be wealthy, but a wealthy person must be wise. 15 Having a controlled mouth is more valuable than gold and precious
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gems (See 3:13-17; 8:10,11). 16 It is unwise to be surety for someone about whom you know little (11:15; 17:18; 22:26). If one is so unwise that he gives his clothing as surety in payment for a harlot, and thus sleep with a wayward woman, then he should lose his clothing (See Ex 22:26; Dt 24:6,12). One should never be surety for someone who has brought himself into debt because of his own foolish business practices. Surety should be reserved only for those who have fallen on hard times. 17 If a person acquires his food by fraud, the food may satisfy his immediate hunger, but in reality it is like eating gravel (5:4; 9:17). 18 Before one puts into operation a plan, he should seek as much advice as possible from others. One should certainly seek the advice of as many people as possible before engaging an enemy in battle (Compare Lk 14:31). 19 A gossip has few friends because those people who are near him feel that he is gossiping about them when he is in the presence of others. Once people discover that a person repeats of others what is said to him in confidence, they will shun the one who gossips (11:13). 20 Under the law the penalty for cursing a parent was severe (See Ex 21:17; Lv 20:9). It was severe because the punishment was a guarantee that such a child should not be one to continue disrespectful behavior to the next generation of society. 21 The impatient son who hastily wants his inheritance is focusing on the wealth, and thus seeks to consume it on his own lusts. He will take his inheritance, but end up in the pig pen (See comments Lk 15:11-32). 22 Vengeance belongs to the Lord (24:29; see Mt 7:12; Rm 12:14,17; 1 Pt 3:9). If one harbors vengeance in his heart, it will turn to bitterness. One forgives his offender for his own sake, not for the sake of the offender. 23 The principle is that God detests those who work fraudulently in their business practices (See vs 10; 11:1). 24 The believer must understand that God is working in the course of all things, and in his own life (16:1,2,9). Though we do not understand His working, we must trust that He is working all things together for good (Rm 8:28). 25 One should not eat the sacrifice of the vow before he makes the vow. When a vow is made, it is a law that one imposes on himself, and thus it is binding as a law. 26 A wise king will intimidate the wicked of his kingdom by rendering harsh judgment on those who are caught. 27 God is omniscient, and thus knows all that is in the heart of man. There is nothing hidden from His searching. 28 When kings rule through mercy and truth, they gain the favor of the people. Mercy is extended to those who are repentant. Truth and justice are rendered to the rebellious. 29 Young men must realize that they will pass from strength to a grey head, and thus must not put too much confidence in their strength (16:31). 30 Physical punishment will change the moral behavior of those who are repentant of their sins (19:29; Ps 119:67).
direct the heart of the king in order to bring about His work. 2 Men believe that they can direct their own paths. However, it is God who is directing the course of this world in order that His eternal plan of redemption be accomplished (See 16:1,2,25; compare 14:12; 20:24). 3 Sacrifice is according to law. However, doing right with one's fellow man and being just toward others are more important than keeping law, for if one does right and is just, he will keep the law. But one can keep ordinances of the law without doing right to his neighbor and being a just person (See 15:8; compare Mc 6:6-8; Mt 12:7). 4 Arrogance and pride will lead one into sin, for such manifests the character of one who thinks of himself to be better than others (6:17; 30:3). 5 If one correctly plans for a work, he will succeed. However, if he seeks to get rich quick, he may lose everything, and thus bring himself into poverty (12:11; 13:11; 20:21; 24:23). 6 Using fraud to gain wealth is injurious to the one who commits the fraud. He is often led to believe that he can live by fraudulent means. However, in the end, his treasures will lead to death (10:2; 13:17; 14:27; Jr 17:11; 1 Tm 6:9). 7 Thieves will break through and steal the treasures that the fraudulent have acquired by dishonest means. 8 Righteous people conduct themselves according to that which is right (vs 1; 20:11). Those who are guilty of sin are wicked because they have behaved themselves in a deceitful manner in their relationships with others. 9 It is better to dwell in peace in isolation than in the company of a woman who is out of control (vs 19; 19:13,14). 10 It is the nature of the wicked to eagerly run after sinful actions that affect his neighbor (4:16; 10:23; compare Is 26:10). 11 The simple profit by being disciplined, and the wise learn to do better through instruction (19:25). 12 Wise men see the overthrow of the house of the wicked, and thus perceive that wicked men reap what they sow (Gl 6:7,8; see Pv 22:12; Jb 12:19). 13 If a person does not have mercy and give to the needs of the poor, then when he is in trouble, others will not consider his needs (Compare Mt 18:23-35; 25:31-46; Lk 6:38; 16:19-31; Js 2:13). 14 There is no justification for giving a bribe, for wherever a bribe is given, justice is perverted (17:8,23; 18:6). 15 The righteous always rejoice when justice is done, but justice always brings displeasure to those who are unjust (See 10:23,29; 15:21). 16 It is possible for wise men to go wrong. When they do, they wander into the camp of those who are morally dead, and thus destined to eternal death (27:8; Ps 119:176). But if they resort to true wisdom, they will flee from that which brings destruction. 17 Those who like to consume their wealth upon themselves will develop a life-style that will bring them to poverty (See Am 4:1-3; 6:3-6). 18 When calamity comes, the righteous are delivered and the wicked pay the price for their unrighteousness. The evil of which the righteous are spared is brought upon the head of the wicked (11:8; see comments Et 7; Lk 16:25). 19 Men will not dwell long in the presence of a woman who is quarrelsome and nagging (19:13,14). 20 A wise person knows how to save his resources in preparation for the future. A foolish person squanders his savings, and thus brings himself into destitution. 21 When people do that which is right, they are able to live among others. They will experience the abundant life (See 3:3,16; Mt 6:33). 22 Strong cities provide protection
Chapter 21 21:1-31 God not only works in the affairs of man, He also controls the affairs of the world in order to accomplish His purpose for the existence of the world. The wicked, therefore, must not assume that they work outside the providential work of God in the affairs of this world. 1 A farmer directs the water in order to irrigate his crops. In the same manner, God can
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against an enemy. However, wisdom provides security in life against those who fraudulently seek to deceive the innocent (20:18; see 2 Co 10:4; 1 Jn 5:4). 23 Those who are slow to reply to the harsh words of another will avoid a quarrel (12:13; 13:3; 18:21). 24 Some people behave with overbearing arrogance in their relationships with others. Their arrogance identifies their character and their opinions of others. 25 When a person makes a decision to be lazy, society is not responsible for the outcome of his laziness. His laziness will bring him to poverty. 26 The lazy person dreams of great things, but is too lazy to accomplish his dreams. The righteous give willingly. 27 If one does not keep the law with his heart, then his offering according to the law is detestable to God (15:8,9). 28 A person who gives witness to that which is true, will speak through the testimony of his life (19:5,9). When liars are discovered, they are shunned by society because they have lost their credibility. 29 Wicked people present a bold face to others in order to be in command over others (7:13; see Jr 5:3; Ez 3:7). By living righteously, the righteous secure their way of life (2 Ch 27:6). Others do good to them because they do good to others (Mt 7:12). 30 There is no scheme that can be devised by man that will change the eternal plan of God for the existence of the world (Compare Jb 5:13; Ps 33:10,11; Is 29:14; At 2:23; 4:27,28; 1 Co 1:20; 3:19). 31 Though men may make all preparations to win the battle against the enemies of Israel, it is God who empowered the Israelites to gain their victories. He brought them victory in order to accomplish His plan for Israel (Dt 17:16; Ps 20:7; 33:16; compare Ja 17:16-18; Jg 4:3; 1 Co 15:57).
the servant of the conditions that were made for him when he borrowed money (20:16; compare Mt 18:25,34). 8 The threat the wicked use to intimidate or control others will eventually fail. When it fails, the wicked will reap the reward of their wickedness (9:18; 12:13,14; Gl 6:7,8; compare Is 1:28; 16:4). 9 Those who have compassion on the poor will be blessed for their mercy (19:17; Dt 15:8-10; 2 Co 9:7,8). 10 People do not like to have friends that continually engage in arguments. For peace of mind, they disconnect with such people (1:22; see Mt 18:17; compare Gn 21; Gl 4:30). 11 When we see the good in others, and our speech is appealing, then we will have friends, even to the friendship of kings (See Mt 5:8). 12 God is on the side of the believer to protect him from those who would transgress against him (See 8:6; 21:12; compare Dt 6:24; Ja 24:17). 13 Lazy people look for every possible reason not to work (26:13). 14 The adulterous woman is strange to the married man, and thus is a snare to his covenant with his wife (See 2:16-19; 5:7-14; 7:6-23). Wise men perceive the flirting gestures of an adulterous woman, and thus stay clear of her. 15 Babies are not born with innate morality. As they grow up, and come to the age of accountability, they must be taught and disciplined to behave according to moral principles (13:24; 19:18; 23:13; 29:15). 16 In the economic society of Israel, the poor could glean for their own grain. The one who did not allow gleaning from his fields was oppressing the poor.
Collection Of Wise Concepts
(22:17 – 24:34) Outline: (1) Introduction to the collection of proverbs (22:17-21), (2) Admonitions for society (22:22 – 23:14), (3) Admonitions for good parenting (23:15 – 24:22), (4) Admonitions for social relationships (24:23-34)
Chapter 22 22:1-16 If one loses his reputation, it will be difficult for him to find it. 1 Since one's reputation is more valuable than gold or silver, then we should do all that is possible to keep it respectable (Jb 30:8; Ec 7:1; Lk 10:20; At 6:3). 2 There is no justification for the rich to exalt themselves over those who are economically challenged, for God is the creator of both (14:31; 29:13; Jb 34:19). 3 A wise person will perceive if there is danger ahead. But the person who is aloof will proceed without caution. The person who learns through the experience of life will gain great knowledge. 4 One can enjoy the abundance that life offers only by submission to the will of God (3:5-8,16; 21:21; Lk 14:11). 5 Deceitful people are such because they seek to work around or through other people. And because they pattern their lives in such a manner, others will constantly find them out and correct them (See 15:19). 6 Parents are to train their children in moral behavior. If children wander in the wilderness of unrighteousness when they leave home, they will eventually, in their old age, come to understand the wisdom of righteous living they were taught by their own parents. There are no guarantees in training a child that he will not depart from the instruction he is given. If parents have fulfilled their responsibility to implant a moral guide by which their children can find their way back to righteousness after they leave the home, then they have fulfilled their responsibilities as parents. 7 The rich rule simply because they control the economic structure of society. The debtor is
INTRODUCTION TO THE COLLECTION OF PROVERBS 22:17-21 It is the responsibility of youth to submit to the teachings of those who have assumed the responsibility to instruct society in the moral principles of God. 17-19 If one does not submit to the teaching of the wise, he has manifested his rebellion, and secured the doom of his future (Compare Hb 3:7,13). Wise students will listen to their teachers. One must thus store up words of wisdom in order to have a library of good things to say for every occasion. The word of wisdom that one must store up in his memory is the word of God. The result of our storing in our minds a knowledge of God is that our lives are changed. 20,21 One learns the words of truth in order to impart them to others when the occasion may call for truth.
ADMONITIONS FOR SOCIETY 22:22-29 Words of truth that come from God empower the social and economic situation of the poor within society. 22 It is a detestable thing in the eyes of God to take advantage of the poor (See 19:4). If the rich exploit the poor in order to build their wealth, they have manifested their unrighteousness. 23 God will take the side of the poor if they are exploited (23:11). He will take their side to the point of launching his attack against the rich. 24,25 If a person makes friends with hot-
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tempered people, he will become the same, and thus reap the consequences of rash behavior (1:10-19; 15:18). 26,27 Do not be quick to make a loan to another, lest someone rob you of your money by not paying back the loan. If the one who has asked for a loan has not fallen on hard times that was no fault of his own, then he probably has little sense about the use of money. If you make the loan, you will become the victim of his lack of knowledge concerning finances. 28 Landmarks established the borders of one's inheritance of Israel (Dt 19:14; Hs 5:10). If the landmark was moved, then one was stealing the property of another (Compare 15:25; 23:10,11; Jb 24:2). 29 Industrious people gain the respect of other people. If one knows how to work, he will have no problem in providing for himself and his family. He will be asked by the rulers to work for the people (Compare 1 Sm 16:21,22; 1 Kg 10:8).
that the outcome of the godly life will be the abundant life (5:4; 19:20; 24:14; compare Jb 12:12; Ps 37:9). 19-21 If one cannot control his intake of wine, nor his eating of food, he has revealed a flaw in his character. He has no self-control. His lack of discipline in his life will lead him to poverty (13:15; 20:1; 23:29-35; 24:33; compare Mt 11:19; Lk 7:34). 22 Listen to your father and love your aged mother. Respect of parents is a sign of wisdom. 23 One should make every effort to invest in the truth, for by it one will keep his life from deception (4:5,7; 16:16). 24,25 As a parent rejoices in the good things that his children do, he will be saddened when disappointed by the unrighteous behavior of his children (10:1; 17:21). 2628 An adulterous woman will lead a young man to his own disgrace, embarrassment of his family, and under the law of Moses, to his own stoning (See 2:16; 22:14,19). 23:29-35 Drunkenness is a disgrace. It manifests a flaw in the character of a person, which flaw is the lack of discipline (20:1). The drunk lives an immoral life. He is insensible and irresponsible. The picture here is of one who has no control over his consumption of alcohol (See Is 5:11). And if this picture of drunkenness is the result of consuming the naturally fermented wine at the time of the writing of the proverb, one can understand the curse that comes with the highly distilled wines and whiskeys of today.
Chapter 23 23:1-14 Social skills are learned by the wise in order to function in society, and thus gain the favor of others. 1,2 When one is in the presence of princes and kings, he must exercise proper etiquette. One will embarrass himself if he eat as a glutton in the presence of the king. Thus one must exercise self-restraint when eating. 3 One must remember that the king must be political when inviting guests, and thus one must not eat the king's food without considering the motives of the king. 4,5 Riches can be elusive as an eagle to a hunter. If a person's goal in life is to work to be rich, then his motive will often be the acquisition of the riches, and not the people from whom he gains the riches (Compare Jn 6:27; 1 Tm 6:710). 6-8 If one is the guest of a miser, then he is a guest of one who has evil motives (Compare Dt 15:9; Mt 20:15). One will be disgusted with his meal, for the miser is using the meal to gain something from the guest. He will serve one according to the evil motives of his heart. 9 Fools will not accept the advice of the wise. Sometimes what one says to fools will be used against one (9:7-10). A religious legalist is always looking for an accusation against those who oppose him. 10,11 One should not encroach on the fields of orphans by moving their boundary markers. If one does, then God will defend the orphans and work against one (22:22,23; see Lv 25:25; Nm 5:8; Rt 4:1-8). 12 If a person would be knowledgeable, then he must apply himself. It takes hard study to learn (1:2). The knowledge of God has come to us by the inspiration of godly men. But we must learn it by the perspiration of hard study. 13,14 Undisciplined children will not discipline themselves when they leave the home. An undisciplined citizen will suffer under the law of the land (13:24; 19:18; see Dt 21:18-21).
Chapter 24 24:1-22 Good advice that can be given to a young person who leaves the home and goes out into the world is not to associate with evil people. 1,2 Stay away from those who desire to live contrary to the law and in rebellion to the word of God (vs 29; 3:32; 23:17; Ps 37:1,8). Evil people scheme to do evil, and thus they will take the righteous into wickedness with them. 3,4 The home of a righteous man is built with wisdom, understanding and knowledge (9:1; 14:1; 23:18). It is a strong home because of the relationships that are maintained among family members. 5 A wise person is strong because he knows how to avert disaster. The abundance of his life increases as he grows in knowledge and implements good moral principles in his behavior (Am 2:14; see Pv 21:22). 6 Before one engages in conflict with another, through wisdom he will access as much knowledge as possible of the situation and his enemy (20:18; 11:14; compare 15:22). 7 The elders resided at the gates of the cities in order to make judgments for the people (1:20-23; 8:3; 22:2). This was not the place for fools. 8 A troublemaker is one who schemes to do that which is wrong. 9 He who would deliberately sin, is foolish. Such a person is known as an evil schemer. 10 One must remain strong in times of adversity. If he falters, then it is revealed that he is not a strong person. 11,12 Those who are compassionate will seek to rescue those who have engaged themselves in things that lead to calamity. But if one does nothing to help another prevent calamity, then God will hold him accountable for doing nothing when he could have helped prevent his fellow man from calamity (See 12:14; 24:29; Dt 22:1-4). 13,14 One should desire wisdom as he would desire the sweetness of honey. Wisdom is the foundation upon which one's future is guaranteed (23:18). 15,16 The wicked
ADMONITIONS FOR GOOD PARENTING 23:15-28 God's word provides guidelines, or skills, for living within a society. Since these guidelines are from God, they will guarantee a happy life if obeyed. 15,16 Those who conduct themselves according to the wise principles of God will make both their parents happy (22:15). 17 Though what the wicked may have or do seems appealing to one's pride, one should not follow after the example of their behavior (3:31; 24:1,19; Ps 37:1; 73:3). 18 One must always keep in mind
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Chapter 25 THE FIRST COLLECTION 25:1-10 The fame of Solomon in Israelite history added to the acceptance of his teaching. This first section of teachings deals with righteous kings and those who surround him in his court. 1 Solomon's proverbs were copied from various sources where they had been preserved since his reign. The scribes may have had the original autographs, but we today do not. We trust in the accuracy by which these scribes carried out their duty to bring the word of God to us. We thus have the word of God today in written form as God wanted us to have it. 2 Some things God has not revealed (Dt 29:29; see Ec 8:17; Is 14:15). However, it is the business of the king to know his people. His knowledge of the affairs of the people gives him the opportunity to make correct judgments. Rulers who distance themselves from their people have no right to rule. 3 What the king knows is not always understood by the masses of the people (Compare Jb 11:8). 4,5 Vessels were made only from pure silver. Strong kingdoms are built upon men of integrity, men who have submitted to the will of God, and thus are pure in heart (See 16:12; 29:14; Is 1:25; Jr 6:29). 6,7 One must not be presumptuous in reference to associating with those in political authority. It is better to be asked into the presence of the king because of one's integrity, than to assume that one should be among authorities (See 2 Sm 14:24; Lk 14:7-11). 8-10 Before one argues his case, he should have all his facts concerning what he is to argue (17:14; Mt 5:25). If he does not, then he will face embarrassment when those before whom the case is argued find out that he does not know what he is saying. And, it is better to argue one's case in private with the person with whom he has a dispute, than to do such in public. 25:11-14 There is great power in communication, and thus one must be sure his words are wisely chosen in order to communicate that which is truth. 11 When one speaks a good word at the right time, what he says will be appreciated (vss 18,19,26,28). Communication is not based on the amount of words one might say, but the timing of what one says. 12 If one is receptive to words of wisdom, the words that are communicated by others will be greatly appreciated. 13 A drink of cool water refreshes those who are working in the heat of the harvest. So is a trusted message that is conveyed through a messenger who is trusted by the recipients of the message (See 13:17; 22:21). 14 One who thinks he can do something that he cannot, will be embarrassed when he fails. He is as a promising cloud during drought that does not deliver rain. 25:15-28 By our conduct, others can identify that to which we are loyal, whether to God our creator, or to the wicked ways of men in this world. 15 The power of speech is revealed through gentleness and persistence (15:1; 16:14,29,32; see comments 1 Pt 3:15,16). 16 Moderation is the spice of life. If one consumes sumptuously upon his own lusts, he will pay the price for his overindulgence (vs 27). 17 Do not overstay your visit. And if you are residing in a friend's house for a long period of time, do not take advantage of his hospitality. One is responsible for providing for his own lodging. One risks losing a friend if he overstays his visit. 18 The lies of a
are warned not to scheme against the righteous. The righteous person will fall because of hard times, or misfortune, but he will always get up and move on. However, when the wicked person falls, he is crushed (Ps 34:19; Mc 7:8). 17,18 A person should not rejoice in the calamity of any person. If he does, he is seeking revenge. But vengeance belongs to God. God may lift up the unfortunate over whom one rejoices in order to rebuke the person who has rejoiced over the misfortune of another (17:5; compare Lv 19:18; Ps 58:10,11; Rm 11:18-21). 19,20 One should not be discouraged by the accomplishments of the wicked (Ps 37:1), for God will eventually bring down judgment on them (13:9; 23:18). One should simply do good, and not allow an evil environment to influence his attitude. 21,22 One should not rebel against the government (See Ec 8:2; 10:20; see comments Rm 13:1-7; 1 Pt 2:17). Government has been established among men in order to prevent anarchy. If a person aligns himself with rebellion, he will face the wrath of the king, and eventually the judgment of God.
ADMONITIONS FOR SOCIAL RELATIONSHIPS 24:23-29 It is with wisdom that citizens conduct themselves in a manner by which they can cohabit with others in society. 23 If for any reason one shows partiality in making judgments between parties, then the judgment is unjust (18:5; 28:21; Lv 19:15; Dt 1:17; 16:19). 24 People will detest those officials who make judgments that allow wicked people to continue in society (17:15). 25 Those who take a stand against the unjust official will have done that which is right. God's blessings will come upon such a person (2:10). 26 An honest and fair judgment is like a kiss to the lips. 27 A person should take care of his house after he has prepared for his food that will sustain his life. Providing for one's family takes priority over taking care of others. 28 One should not generate unnecessary disputes with neighbors. If there is a dispute between neighbors, then truth should be spoken (14:5). 29 Even if one is wrong, retaliation is not justified (See comments Mt 5:38-48). 24:30-34 There is no excuse for laziness. 30,31 One's laziness is always manifested to others. Laziness cannot be concealed. The lazy person is the one who has no understanding. 32 If a person perceives the results of a lazy person, then he should learn that such behavior has a negative impact on one's life (8:10). 33,34 As a thief unexpectedly comes upon his victim, so poverty will seize the possessions of the lazy (See 6:611).
Solomon's Proverbs Copied By Hezekiah's Scribes
(25:1 – 29:27) Outline: (1) The first collection (25:1 – 27:27), (2) The second collection (28:1 – 29:27)
There is a collection of 137 proverbs of Solomon from 25:1 to 29:27. As a king who sought to reform Israel, Hezekiah brought these proverbs together in order to restore social behavior and honor of God within Israelite society (See 2 Kg 18:18,37; Is 29:13).
385 Proverbs 26,27 Dickson Teacher's Bible Commentary
(vs 7). 10 Both foolish and wicked people will reap what they sow. The foolish will reap the consequences of unwise speech. The wicked will reap the consequences of unrighteous deeds (Gl 6:7,8). 11 Fools cannot learn from their mistakes. They cannot discern that which is detestable (See 2 Pt 2:22). 12 The conceited person is worse than the fool because he sees all things through his own self-interest (3:7; 29:20; Lk 18:11; Rm 1:22; 12:16; Rv 3:17). And for this reason, he is not subject to correction by others and repentance toward God (See Mt 9:12; Lk 15:7; 18:14). 26:13-16 No righteous person can be lazy. 13 The lazy person will seek any excuse to justify his laziness (22:13; see 6:6-11; 19:24). 14 A lazy person has a love affair with his bed (See 24:33). If one cannot get out of bed in the morning and get to work, he is lazy. 15 There is no extent to which a lazy spirit will take a man in being a sluggard. 16 The lazy have an indefinite number of reasons why they cannot do work. 26:17-28 The righteous need wisdom in order to determine those in society who are not trustworthy. It takes wisdom to live a peaceful life. 17 One should mind his own business, and thus not involve himself in the quarrels of others. One should not look for trouble. There is enough trouble looking for us. 18,19 Deception is no joke. One cannot escape paying the price for deception if he is caught. 20 Gossips generate strife. A talebearer is one who spreads malicious gossip. He is the slanderous person whose mouth must be stopped. 21 When a contentious man is identified, he must not be allowed to have a forum where he can spread his strife (21:9; 27:15; see comments Rm 16:17,18). 22 Evil speech will inflict wounds on the hearts of people (18:8). 23,24 One may give the pretense of being a good person, but his evil heart will eventually be made known by what comes out of his mouth (See Mt 23:27). 25 If one flatters the lips, be careful. Sometimes the one who speaks the most has the most to hide (See Mt 12:45; Js 1:19). 26 People use speech to hide a wicked heart. This is deceit, and will eventually be known to everyone (5:14; compare 1 Jn 3:15; 4:20). 27 If one sets a trap for his neighbor, he will eventually fall into it. If he places a stone to cause his neighbor to stumble, he will fall over it himself (Ps 7:15,16; 9:16; Ec 10:8). If one slanders another person, then he will eventually reap the judgment of his own slander. 28 People lie about others because of their hate for those against whom they lie. The result of slanderous speech is the ruin of the one who so speaks, and the ruin of the reputation against whom the lies have been spoken. Jealousy and envy are revealed in the heart of the one who speaks slanderously about another. Dominance over others is often the motive of leaders who slander others (See comments 3 Jn 9,10).
false witness are like weapons of war. They bring destruction to the reputation of those against whom one slanders. 19 If one trusts in untrustworthy people when one is in need, then they will only complicate one's problems. Do not rely on their lack of reliability (See Jb 8:13-15). 20 A lighthearted response to a grave situation does not bring comfort to those who are involved in a calamity (See Dn 6:18; Rm 12:15). 21,22 Bless those who curse you. Do good to those who despise you (Mt 5:44; Rm 12:20). In this way, one must love his enemies by expressions of good (Compare 1 Sm 24:17-19; 26:21). "Coals of fire" were given in order that one might start his fire and cook his own food. If one shows clemency toward others, even to one's enemies, God will give a reward. 23 As the northern wind in the northern hemisphere brought the cold winter rains, so speaking behind one's back brings the chill of an angry person. 24 Wives who cannot control their mouths will push their husbands away, for men are not drawn to women who cannot control their speech (21:9). 25 When one is in doubt concerning what is transpiring in other places, good news always brings comfort (vs 13). 26 When a righteous person morally falls, it brings great disappointment to all those who looked to him for inspiration. 27 If one seeks to be glorified, he has lost his honor. He destroys that for which he seeks. People will vomit up those who seek their own glory (vs 16). 28 If one has no self-discipline, then he is vulnerable to the attack of temptation (See 16:32). His lack of self-control is his weakness, and thus the means by which he will fall.
Chapter 26 26:1-12 Fools are defined by their refusal to behave according to moral and ethical norms in society. This section is a series of sarcasms that define those who live foolishly. 1 There is no integrity with a foolish person. He has no reputation for being honorable. He is socially out of place as snow in the summer, and destructible as rain during harvest time. 2 There is no justification for speaking evil against another, especially one who is seeking to be righteous before God. When one does speak evil, the words that are spoken never go away when spoken against a righteous person, for the wicked are usually looking for something to say against the righteous (Compare 1 Sm 17:43; Ne 13:2). The evil that is spoken against a righteous person will often come back on the one who spoke the words. 3 As animals must be controlled, so those who are foolish must be controlled by society (10:13; 12:20). 4,5 These verses do not contradict one another. The warning is that one not stoop to the moral level of a fool (vs 4). Silly questions need not be answered (Compare Mt 21:23; 22:21,22; Lk 13:23). One must rebuke the one who is behaving foolishly (vs 5). 6 Fools will either twist or misquote a proverb, and thus a message on their lips will be twisted (13:17). 7 Discernment is not characteristic with fools, therefore, it is not possible for them to correctly interpret a proverb. 8 A stone that is bound in a sling will not accomplish its purpose. A fool who is given responsibility will disappoint those who have entrusted him with duties to be performed. 9 As a drunkard cannot use a thorn bush to accomplish a task, so a fool cannot understand a proverb or use its wisdom properly
Chapter 27 27:1-22 God made man, and thus social structures for man are best determined by God. These proverbs reveal God's instructions for those who would live in peace with one another in any society. 1 Because there is no guarantee that tomorrow may come, one should fully appreciate each day of his life (1:7; Lk 12:16-21; Js 4:13-16; see comments Mt 6:34). 2 One should live a godly life that manifests praise of God, and
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ships can be learned. 23 A good shepherd will know the state of the sheep over which he cares (See Is 28:23-29; 1 Pt 5:1-4). 24 Wealth does not last, and thus one must focus on that which will exist beyond the end of this world (See 23:5; Jb 20:28; Ps 49:10). 25-27 One's care for his flocks determines the amount of diligence with which he shepherds. Since his livelihood depends on maintaining the flock, then to guarantee his livelihood, he will care for the sheep (See 30:31).
not give praise to himself (Compare Mt 5:16; Jn 8:54; 2 Co 10:18). 3 Fools will always condemn those whom they envy. They believe that by bringing others down through criticism and slander they can lift themselves up. What they do not realize is that the more they slander or criticize others, the lower they take themselves. 4 Envy will lead one to pour out the bitterness or jealousy of his heart on other people. Those who are the victims of envy have a great burden to bear. 5,6 True love for a friend is manifested when one must correct a friend for behaving contrary to moral principles (Ep 4:15). It is better to be corrected by a friend than wounded by the criticism of one who is your enemy. 7 One can benefit from the rebuke of a friend. Though it is difficult to receive correction from a beloved friend, the correction that is given and received in love is sweet. 8 When one journeys from his home, whether for good or bad reasons, he has left the security of familiar things. He has placed himself at the mercy of strangers. 9 The senses are soothed by perfumes and ointments. Such should be the result of counsel from a loving person. Loving counsel should reassure one of a friend's love. One's speech, therefore, should always be seasoned with salt in order that it be received by others (Cl 4:16). 10 One should not forsake trusted friends who have been around for many years. In a time of calamity, these friends will come to one's aid (See 17:17). If one has left his house and traveled to distant lands (vs 8), then he will have left the security of faithful friends. 11 The success of the student is the pride of the teacher (10:1; Ps 119:42; compare 1 Th 2:19,20; 3:8). 12 Wise people perceive that certain circumstances will lead to calamity, and thus they will avoid going down paths that lead to destruction (22:3). 13 If one gives his garment for surety in order to involve himself with a prostitute, then the one who accepted the garment as surety should keep it (See 6:1-5; 20:16). 14 If one behaves toward another in a manner that is provocative and obnoxious, then the reason for his friendship must be questioned. 15,16 Nagging wives distance their husbands from themselves (19:13). Trying to restrain a nagging woman is like trying to restrain the wind by grasping after it. It slips from one's hands as oil. 17 Good friends complement one another by correcting one another when each stumbles (1:10-19; 13:20; 22:24,25). 18 Though one is the laborer for a master, he still has a right to the fruit of the harvest (2 Tm 2:6). 19 As clear and pure water reflects the image of a man, so also will a friend who is pure and moral reflect what one is because he has chosen such a person as a friend. Good men choose good men for friends. 20 Death and destruction will always claim those who are bent on sin, and there are many who will not turn from sin (30:16; Is 5:14; Hk 2:5). 21 The humble character of a man is tested when others give him praise. How he accepts the praise will determine if he is either humble or proud. 22 Fools are fools because of their character. Though corrected, they will not change their behavior. No amount of discipline will turn them from their foolishness. 27:23-27 The life and work of a shepherd teaches many valuable lessons concerning life skills and human relationships. Israel was a rural culture of farmers and herdsmen. From this culture, many practical lessons in social relation-
Chapter 28 THE SECOND COLLECTION 28:1-28 A contrast between the behavior of the righteous and wicked helps us to refrain from creating moral laws and social ethics after our own desires. Sometimes cultures exalt that which is evil. What the book of Proverbs teaches is that all social ethics and morals must be determined by the instructions of God. If societies reject the instructions of God, then they will create their own standards of moral behavior, and subsequently lead themselves into moral decay and destruction. 1 If one has a good conscience, and knows that he is behaving according to the will of God, then he will be courageous (Nm 32:23; Ps 23:6; 91; see 1 Sm 17). 2 When there is anarchy and rebellion, there are many who want to rule the nation (Hs 8:4). But social and political stability come when the people submit to the accepted ruler of the nation (Compare 21:22; Ec 9:15). 3 A ruler who has no consideration for the citizens of his country, will be a tyrant who will dictate for his own selfish survival (Is 5; Mc 2:2; compare Rm 1:18-32). 4 Lawbreakers exalt wickedness in order that they may continue in their wicked ways. The righteous, however, are such because of their submission to law. This submission to righteousness puts them in a situation where they have to contend with wicked men (See 1 Kg 19:14; Ps 119:136,139; 139:21). 5 Those who base their morals and ethics on the principles of God are the stability of any nation (Ps 119:100; Ec 8:5; Jn 7:17; 1 Co 2:15). 6 It is better to be a poor and righteous man than a rich and wicked man (19:1). 7 A righteous and obedient son causes a father to be proud, but a disobedient and wicked son brings shame on his family (10:1; 23:19-25; 29:3; Ep 6:1-4; Ti 1:6). 8 A greedy person will increase his wealth by charging unfair interest (6:1-5; see Lv 25:36,37; Ps 15:5; 109:11). However, his wealth will eventually come into the hands of someone who will have compassion on the poor. 9 God will detest the prayers of those who are disobedient to His law (15:8; Lk 18:10-14; Jn 9:31; see Ps 109:7). 10 If one who knows the law of God leads others away from God, then he stands condemned. He stands condemned because he knows what is right, but does not lead people to God (Mt 5:19; 18:6; 23:15). Those who do such will reap the consequences of their bad example (26:27). 11 Those whose vision is not clouded by wealth have a better understanding of life. They better understand those who think they are something when they are nothing (18:11). Those who are successful in business because of their arrogant attitudes and dishonest business practices, therefore, are not good shepherds for the flock of God. 12 When wicked men say everything is fine, then we are in trouble (Compare 11:10; 29:2). Only when the righteous
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ample of righteous conduct that is followed by the people. 1 If one refuses to be corrected by hardening his heart against those who correct him, his heart will become so hardened that he will not repent (1:24-33; 6:15; 15:10; Jb 34:20; Ps 2:9; Jr 19:11; compare Dt 10:16; Jr 2:20; 27:8). 2 Unrighteous rulers are a curse to a nation. They bring down the nation because of their own self-interest (11:10,11; 28:12). 3 A disgraceful son will spend his money on harlots (10:1; 28:7). His foolishness is revealed by his living after the flesh. 4 When the government of a nation is controlled by bribes, the nation has determined for itself a destiny of moral doom (15:27; compare 16:12; 25:5; 1 Kg 15:19). 5 The reason for flattery is to gain the favor of another person for one's own self-interest. Therefore, when one resorts to flattery, he should be held in suspicion (vs 5; 26:28; 28:10,23; see Jb 18:8,9). 6 The unrighteous are caught in the snare of their own sin, but the righteous rejoice because their godly living keeps them free from the snare of sin (11:13; 24:16; see Mt 5:12). 7 Righteous people are concerned for the plight of the poor (Jb 29:12-17; Ps 82:3,4). But the wicked exploit the poor for their own gains. 8 Because scoffing men are morally bankrupt, they generate social chaos within a city. It takes wise men to counter the chaos that they have caused (12:10; 15:1,18; see Is 28:14). 9 Do not be involved in an argument with a fool. The fact that he is a fool will be revealed by the wise statements that are presented by the wise (Compare Mt 11:16-19). 10 Murderers detest the righteous because they realize that the righteous do not have to live with guilt. But the righteous are concerned for the welfare of the blameless (Compare Gn 26:14; Dt 2:25). 11 Wise people speak few words. They listen in order to gain wisdom, and then speak at the appropriate time (14:17,29; 16:32; 25:28). 12 It is the responsibility of those in power to set an example. If they listen to lies, then their governance will be corrupted and unfair. 13 What the poor and oppressor have in common that is that both have the opportunity for the instruction of God (22:2; compare Mt 5:44,45). 14 The throne of a just king will be firmly established (16:12; 20:28; 25:5). 15 Undisciplined children will grow up to be undisciplined people, and thus live lives that bring shame upon a family (10:1,13; 13:24; 23:13; compare 17:21; 28:7). 16 Undisciplined children grow up to be wicked people in society. Those who have been brought up righteously, and with discipline, will see the shame that wicked children bring on their parents (Compare Ps 100:7). 17 When children are corrected in the home, and before they leave to join the citizenship of the world, their training in the home will benefit society. 18 When leaders focus the people on godly goals, the people will discipline themselves to accomplish those goals. But leaders who cannot plan for the future, because they have no vision for the future, will lead the people into destruction (Compare 1 Sm 3; 2 Ch 15:3; 28:19; Hs 4:6). 19 It takes more than words to correct a servant. He may understand what is said, but his nature will lead him not to perform according to instructions (vs 15; 23:13,14; 26:3). 20 There is more hope for a fool than for the man who speaks before he thinks (26:12). 21 If a servant is treated as a son, he will eventually think that he has the rights of a son. He will thus be brought to grief because he cannot have the privileges or inheritance of a
rejoice must we be assured that things are going well. When righteous leaders lead nations, the people have an occasion for rejoicing. 13 People often do not confess their sins because they feel that others will reject them. However, merciful people are made known when confession is made. We are received by merciful people when we confess. Those who wear a mask over their sins seek to exalt themselves above others, and thus stay at a distance from those who humbly confess their sins (See Ja 7:19; Jb 31:33; Ps 32:1-4; Hs 9:7; 1 Jn 1:6-9; compare Mt 3:6). 14 Those who harden themselves against God will always have a bad conscience about their lives. Fear of the Lord, however, is a guard against falling into sin and destruction. 15 When rulers have no consideration for the people, especially for the poor and those who are socially distant from the rulers, then they govern as tyrants and dictators (See Jr 4:7; Ez 19:6). 16 Tyrannical rulers rule for their own gain. They oppress the people because they use the people to maintain their own power and wealth (10:9; see Jr 22:13-19). 17 The one who is tormented with the guilt of manslaughter, must be a fugitive in a refuge city until the time of his death (See comments Nm 35:31-34). 18 The man who deals wisely and uprightly in his business dealings with others, will not fall victim to those with whom he deals (10:9). 19 A diligent farmer will have food on his table, but lazy people will come to poverty (12:11). 20 If one's goal in life is to be rich, then along the way to his riches, he will often deal dishonestly with others (13:11; 20:21; 21:5). There are many rich people who have not dealt honestly with others in order to gain their wealth. 21 A judge must make decisions without accepting bribes (18:5; 24:23). If he accepts bribes, his judgments will be unfair and corrupt. 22 Those who seek to get rich quick often run over their fellow citizens (See 23:6). They will certainly ignore the poor since the poor offer them no opportunity to gain wealth. Because the wicked rich deal with society in a selfish manner, eventually they may come to poverty (Compare 11:25; 23:4,5). 23 If one lovingly corrects another, he will be respected by the one he corrects. One's correction of another in love is a sign of love and concern for others. 24 A child who seeks to gain control of and squander the possessions of his parents is a criminal before God (19:26; compare Mk 7:11,12; 1 Tm 5:4,8). 25 One who has an arrogant attitude will engender arguments with others. He will do so because he feels that his opinions are better than others (16:18; 29:22; Mt 6:19-34). Only by humbling oneself to God can one consider others greater than himself (11:25; 16:20). 26 If one trusts in the Lord, and seeks counsel from Him, then he will be delivered from himself (vs 14; 14:16; compare Gn 6:5; 8:21; 1 Co 10:12). 27 It is a blessing to oneself if he gives to others (11:24-29; 19:17; Jn 13:17). One cannot hide himself from the needs of others. 28 The wicked often intimidate the righteous into obscurity. But when the wicked are not present, the righteous shine forth (vs 12; 9:10; 29:2,16).
Chapter 29 29:1-27 Social skills make it possible for one to maintain relationships with others in society. They also guarantee the rule of the king. Thus the leaders of a nation must set an ex-
388 Proverbs 30 Dickson Teacher's Bible Commentary
son. 22 An angry and hot-tempered person causes dissension in society. His hot temper will cause him to sin (15:18; 22:24; 28:25; Js 1:20). 23 The proud will eventually be humbled, but the humble person will be exalted because people are not intimidated by his presence (15:33; 16:18; 25:6,7; Lk 14:22; compare Pv 11:16; Is 57:15; Js 1:9-11). 24 Those who would be companions to thieves, have made an alliance with destruction. Thieves will make their oaths to one another in order to secure their group from discovery (See Lv 5:1; compare Jg 17:2). 25 One must fear God more than he fears any man. If we fear God we will obey His commandments. If we fear man more, we will fall into the rebellious behavior of man (See Mt 10:28; Mk 8:38; compare Is 51:12,13). 26 One may seek the favor of the judge to receive a lighter sentence, but he must keep in mind that the Lord is the final judge of all men (1 Sm 16:7; Is 49:4; 1 Co 4:5). Therefore, one must seek the favor of God (See 1 Kg 10:24; Ps 45:12). 27 The righteous do not like the wicked because of their ways. The wicked do not like the righteous because they are intimidated by their godly life (See Ps 139:21,22; compare 1 Kg 21:20; Is 53:3; Mt 18:34; Jn 15:19).
Dt 4:2; 12:32; Ps 18:30; 84:11; 115:9-11). 7-9 Agur prayed that he not fall victim to falsehoods and lies. He asked that he be given only that which would sustain life. He had seen the curse of wealth, and the despair of poverty. In order to live a life of contentment without the worry of riches, or the desperation of poverty, Agur's prayer was for a life that was without the frustrations of either riches or poverty. 30:10-17 Agur saw problems that prevailed in life. 10 We live in a world where some men seek to advance themselves through the slander of others (Rm 14:4). 11 There are curses that continually affect society. There are those who show disrespect for their father and mother by the wickedness they practice. 12 There are those who are self-righteous and selfcentered, and thus do not love their neighbors. 13 There are those in society who are contemptuous. They show no respect for others, especially for authorities. 14 There are those in society who use their mouths to attack others and oppress the poor. 15,16 A leech sucks the blood of its victim until it is full. Such are many in society who view others as an opportunity to advance themselves. They exploit the poor for the sake of gaining wealth. They cannot be satisfied. There are four insatiable things in the world: the grave, barren women, the dry earth and fire. The grave continually receives the dead. There are too many barren women. The earth never receives enough rain to produce bountiful crops. Fire will continually consume all that can be burned. 17 Disrespectful children will not be buried (Ex 20:12; 23:33). Ravens and eagles will consume their flesh. 30:18,19 One may claim to know much, but there is always more to know in reference to the physical world in which we live. Even through the advancement of science in the modern world today, man is not able to understand all that God created. 30:20-23 It is difficult to understand that an adulteress woman feels completely comfortable in her sin. She has completely justified her sin in her own eyes. What would also bring chaos to society would be servants who were made kings, fortunes given into the hands of fools, hateful women who are married, and young maidens to take the place of their mistresses. 30:24-28 Agur was not impressed with fame, fortune and the accomplishments of those who considered themselves to be important people in society. He considered the greatness of little creatures as the ant, rock badger (coney), locust and spider. Though small and insignificant, such creatures of God's creation were able to survive and accomplish great things in comparison to their size. 30:29-31 God has empowered His great creatures with magnificent abilities. The lion has no fear. He has given great speed to the greyhound (the exact identity of the creature mentioned here is not known). The male goat has the ability to traverse great cliffs. A king is strong when surrounded by his army. 30:32,33 The gift to learn starts with humility and the control of one's mouth. Arrogance will hinder our growth in the wisdom of God. It is the goal of the wise to bring peace to society (Rm 12:18).
Wisdom For Practical Living
(30:1 – 31:31) Outline: (1) Wisdom from Agur (30:1-33), (2) Wisdom from Lemuel (31:1-9), (3) Wisdom for women (31:10-31)
Chapter 30 WISDOM FROM AGUR We have no information concerning Agur. Some have suggested that he was a wise teacher of his day, and thus his proverbs were considered to be a part of those statements of wisdom from God that should be added to the collection of proverbs for the posterity of humanity. 30:1-9 Agur's personal observations were in reference to the knowledge of God. His prayer for humility was that he might maintain his integrity. 1 The names, Ithiel and Ucal, may have been used by Agur to communicate the fact that "God was with him" (Ithiel) and that he was "consumed" (Ucal) with the will and word of God. 2,3 Agur confessed his inability to comprehend the incomprehensible God. God is beyond the full understanding of man, and thus man must consult the revelation of God, His word, in order to come to some understanding of God. Those who want to discover the one true God can never do so if they do not study His word. 4 Agur's five rhetorical questions reveal the difference between the magnificence of God and the finite inabilities of man. The questions challenge those who think they can understand all that God is. We can know of God, but we cannot fully comprehend His existence. We would have to be God in order to fully comprehend God (8:24-29; Jb 11:7,8; 38–41; Ps 104:15; Is 40:12). 5 God expects us to go to His word in order to comprehend His majesty. 6 If we imagine a false god that is not according to the identity of the God that has come to us through revelation, then we have added to God's description of Himself. The God of heaven can protect us only if we submit to Him, and not to the imagination of our minds (See
389 Proverbs 31 / Ecclesiastes Dickson Teacher's Bible Commentary
Chapter 31 WISDOM FROM LEMUEL 31:1-7 King Lemuel: He and his mother were possibly not Israelites since his name is not mentioned among the kings of Israel. These statements of wisdom come to us through him, though they were taught to him by his mother. This wisdom was given to Lemuel in order that he might carry out his duties in service to the people. Women: Solomon should have listened to the mother of Lemuel. The king could have any woman, for all women would like to be married to the king. Solomon took advantage of this, and thus his fall was that his many wives led to his fall from total commitment to God. Not for kings to drink wine: Kings should stay away from wine, lest their judgment be impaired. They may become drunk, and thus forget to behave according to the law. Heavy hearts: Strong drink was used to purify water (See 1 Tm 5:23). It was also given to criminals in order that they forget their misery. 31:8,9 Those who rule should guard the rights of the oppressed and poor. They should speak up for those who cannot defend themselves. Officials must extend social justice to the underprivileged (See Is 10:1,2; Am 2:6,7; 4:1; 5:15). One has lost his right to be an official for the people if he exploits the people to sustain his position.
servants are also fed. She considers a field: She buys and plants a garden in order to make sure that her family is fed. Girds her loins: She fastens up her clothing and goes to work with her hands. Her merchandise is good: She is a good businesswoman, and thus makes sure that she has a profit from the things that she sells. Her candle: She works into the night in caring for her family and making sure food is ready for the next day. Spindle: She not only makes clothes for her family, she makes the thread in order to make the clothes. Hand to the poor: Though concerned first for her family, she cares for others. Not afraid of the snow: She works through the winter in order to make sure that her family has clothing for the winter. Clothed with scarlet: Not only is her household clothed, they are clothed with articles of luxury. Coverings of tapestry: Her clothing is appropriate and in good taste. Gates: Her husband is respected as a leader, for he sits with the elders at the place of judgment of the city. She ... sells: She is a wise businesswoman. Strength and honor are her clothing: Her focus is on her integrity, and thus through her moral character she looks to the future. Mouth with wisdom: She has educated herself in the law of God, and thus has God's wisdom and word to impart to others. Kindness: Her speech is gentle. Looks well to the ways of her household: Her focus in life is her family. She diligently labors because of her great concern for her husband and children. Call her blessed: Her example of industry and kindness have impressed her children to love her. Praises her: Her husband is proud of her and always offers words of encouragement. Surpass them all: Women of the world do great things, but the woman of God does greater things because of her spiritual motivation to work according to the will of God. Fears the Lord: She is a prized woman because of her godliness, which godliness is passed on as a heritage for her children. Her own works praise her: The elders in the gates of the city give her praise because of who she is. The virtuous woman is the model of a righteous posterity that has been passed down to her from her own parents. She is thus the preservation of society, and one who is to be followed in order that society be preserved for another generation. For this reason, the book of Proverbs comes to us today.
WISDOM FOR WOMEN 31:10-31 The conduct of the virtuous woman in the following verses is in contrast to the contentious woman (19:13; 21:9; 25:24; 27:15) and the adulterous woman (vs 2; 22:14; 23:27; 29:3). Throughout the book, the writer has explained the work of the mother in reference to her work to train her children (1:8,9; 10:1; 17:25; 18:22; 19:14; 23:25; 28:24), and now the focus is on this woman in her daily activity. Far above rubies: A woman of virtue is priceless. Husband ... trusts in her: She has gained the respect of her husband. No lack of gain: She is devoted to her husband's well-being. Do him good: She is devoted to her husband, and thus does not work against him. She seeks ... works: She is not lazy, but industrious. Brings her food: She makes sure that her family is fed. She is a keeper of the household, making sure that the
Ecclesiastes
WRITER
The message of Ecclesiastes was from the "Teacher." The word "Teacher" comes from a Hebrew word (koheleth) which has the root meaning "to assemble." Some translations have used the word "preacher" to translate this word, but "teacher" is the better translation. A teacher was one who called others before him in order that he deliver information to them. King Solomon is the one who is commonly given credit for writing this inspired book, as well as the Song of Solomon. However, some Bible students question this because 1:12 uses a past tense verb in reference to the writer who was a king in Jerusalem. "I, the Teacher,
was king over Israel in Jerusalem." Since Solomon never ceased being a king over Israel until he died, some have assumed that he could not have written the book. However, the use of the past tense in 1:12 should be regarded as a retrospective statement. The text could be translated, "I have been king over Israel ...." The writer was king over Jerusalem to the time these words were penned. In 1:16 the Teacher refers to himself as acquiring more wisdom than all those who were before him (See also 2:7). It is affirmed by some that it would have been unlikely for Solomon to say this in reference to his fa-
390 Ecclesiastes Dickson Teacher's Bible Commentary
Solomon. Solomon's worldwide trade would have also brought him into contact with many Aramaic words, which words he would have used in writing both Ecclesiastes and the Song of Solomon. We would assume that Solomon would use Aramaic words in order to reach as many people as possible with the content of the books of Ecclesiastes and the Song of Solomon. The fact that the writer described himself to have searched and set in order many proverbs, identifies the writer as Solomon (12:9). The mention of a variety of flora and fauna is also similar to the investigations into the natural world that Solomon made (1 Kg 4:33). In the Song of Solomon there is mention of exotic spices, vegetation, much gold, alabaster and jewels. This would have certainly been the world in which Solomon lived. It would not have been descriptive of the world of Israel after the Babylonian captivity when Jerusalem was the home of a poverty-stricken group of Jews who had previously returned from captivity. There is no conclusive evidence that Solomon was the writer of either Ecclesiastes or the Song of Solomon. However, neither is there any strong proof against his authorship of the two books. Some have assumed that some writer took the part of a literary impersonation of Solomon in order to inscribe the words of Solomon for the writer's immediate generation, which generation lived during the 5th century B.C. But the conclusion to the preceding arguments indicates that Solomon was the writer of the two books. This is the only logical conclusion that we conclude from the contents.
ther David or Saul who were the only two Israelite kings before him. However, in 1:16 the Teacher states that his reign was in Jerusalem. Saul did not reign in Jerusalem. And since the Teacher used the plural pronoun "them" in reference to the kings who reigned before him, then the reference could not refer to Israelite kings, for only one Israelite king, David, reigned in Jerusalem before Solomon. The reference was undoubtedly to the Jebusite kings who reigned in Jebus (Jerusalem) before it was conquered by David. In Jewish records of genealogy, the phrase "son of David" was used to refer to any descendant of David. The fact that the Teacher of 1:1 is noted to be the "son of David" could mean that he was someone of latter descent who was a king, and then deposed from the throne. However, we would have no reason to think that anyone other than David would be the immediate father of the writer. Since the text does not indicate that the writer was a distant descendant of David, we must conclude that he was an immediate descendant, that is, Solomon. Some have suggested that the strongest argument against Solomon being the writer is the fact that there are many Aramaic words used in the text that were not in Hebrew literature during the time of Solomon. The conclusion, therefore, was that the book was written sometime after the Babylonian captivity when Aramaic was commonly spoken among the Jews. But recent archaeological studies have identified some Aramaic words that were used in a dialect of Hebrew that was spoken in the northern regions of Palestine as far back as the reign of
DATE
students, then it would have been written much later, possibly as late as 200 B.C. If one rejects the Solomonic authorship, then there is no conclusive date that can be established for the writing of the document.
If Solomon were the writer, then the book would have been written sometime during the latter part of his reign, which 40-year reign ended in 931 B.C. If someone other than Solomon wrote the book, according to some Bible
BOOK
The translators of the Septuagint translated the Hebrew word koheleth with the Greek word ekklesiastes. This is the word from which the book has been named in our Bibles. The root word ekklesia was used in the New Testament to refer to an assembly, and specifically to the assembly of God's people on earth. The nature of the book is that it is an evaluation of all things that pertain to life. The summation of all that the Teacher viewed was that the purpose of life was to fear God and keep His commandments. With this focus in one's life, the Teacher concluded that the pursuit of what the world offers is only vanity. This is a book that deals with the common problems that face those who acquire great wealth and are very accomplished in the things of the world. It is a book that is directed to those who are in power and have great wealth. It is the book for the materialist who has left God out of his life. The conclusion of the Teacher was that happiness cannot be obtained through wealth or
great accomplishments. If God is not a part of one's life, then there is no lasting purpose for life. Since happiness is the goal of all men in life, then all men must have God in their lives in order to be happy. Happiness is not dependent on either wealth or status in life. God, therefore, must be the centrality of each man's life. If this is not the case in a person's life, then all that is of this world is considered vanity (meaningless) when one faces death. The theme of the book, therefore, would be the meaningless nature of life if God is left out of one's life. This theme is proved by the personal experience of the writer. The things and ambitions of this world make sense only when one recognizes the One from whom all things have come. Wealth and accomplishment do bring one to a certain level of happiness. The Teacher would not deny this. However, the happiness about which the Teacher focuses our minds is far beyond this world (Compare Ph 4:7). It is happiness with contentment. It is happiness
391 Ecclesiastes 1 Dickson Teacher's Bible Commentary
was meaningless. He concluded, therefore, that the purpose of life was to fear God and be obedient to His commandments (12:13). The Bible student must keep in mind that the Teacher used his personal life as a testimony to the vanity of the things of this world. He had lived his own story. He thus placed himself in the literary position of living the meaningless life in order to bring the readers to the conclusion of 12:13, that we fear God and keep His commandments. This is a book of personal testimony. It is a warning for young people to begin their lives with God, and never leave Him, for in staying close to God one's life will be full.
combined with peace of mind in death. If one is satisfied with the happiness that the world provides through riches, then he will not understand the happiness about which the Teacher writes. Earthly-minded people will not understand this happiness until it is too late. It seems that Solomon sought for happiness in everything this world could provide (1:3). In search of a meaningful life, he went to science (1:4-11), philosophy (1:12-18), pleasure and drinking (2:1-3), building projects and wealth (2:4-8), entertainment and sexual gratification (2:8), status in life (2:9-11), a philosophy of fatalism (2:12 – 3:15), consumption of the world's goods (3:16-22), and morality (7:1-18). But without God, all
book had little understanding of life after death. The writer is obsessed with death in the book because it is near this event in one's life that he finally realizes that life was vanity without God. The sun also rises ... goes down: If one does not live for eternal things, then life is monotonous. The natural world carries on with the passing of every generation. Life goes on no matter how much one may enjoy the fame and riches that he might acquire in life. When we die, all that for which we worked in our lives is disbursed to others. 1:8-11 Life continues in a cycle. Great things continue to happen in the physical world, but nothing changes in the life of ordinary men who live with the monotony of life. The frustrations of man's sense perceptions of the continuous activity of the physical leads one to conclude that the activity of the physical world will bring no peace of mind. Though one is blessed with seeing and hearing the wonders of the physical world, the writer concludes that the repetition of the natural wonders of the world do not bring emotional or spiritual satisfaction. At the end of the day, the environmentalist is left frustrated because he realizes that the world will continue after he is claimed by death. No new thing: Life is only a passing vapor during which one encounters that which has been experienced by thousands before him. There are no inventions, only discoveries of that which God created to be possible. That which is "new" is new only to the next generation who is yet to experience the wonders of God's creation. Advances may be made in science and technology, but the basic human spirit remains unchanged throughout time. No remembrance: The writer argued in verse 9 that life is vain because there is nothing new. In verse 11 he argues that it is vain because nothing is remembered. Because things are usually forgotten, men build monuments or write books in order not to be forgotten. They establish legacies by which they might be remembered, for such is the reason this very book was written. The Teacher did not want us to forget the legacy of his life, that it was vanity without putting God first. But we must remember that though man may forget, God does not (Ps 56:8). He chooses to remember all His saints and all the good that they do throughout their lives (See 2 Co 5:10). The difference between the materialist and the believer is that
The Search For Meaning
(1:1 – 2:26) Outline: (1) Prologue (1:1-11), (2) Vanity of all things (1:12 – 2:26)
Chapter 1 PROLOGUE 1:1-7 Teacher: This is from the Hebrew word koheleth that comes from kahal, referring to one who assembles people for teaching. The writer thus introduced himself as a teacher to those whom he wanted to direct the message of this book. All is vanity: This would be the theme of the book. Life without God is meaningless. The Hebrew word from which "vanity" is translated is hebhel, meaning "vapor" or "breath." All that constitutes life, therefore, is as a vapor or breath if it is either consumed or enjoyed without God. All that is of this world will pass away. The mood of the book is thus introduced with the frustration of the writer who has sought the things of the world by placing God in second place. The nature of the book, therefore, is pessimistic, if not fatalistic in some parts. But the reader must understand that the writer places himself in this pessimistic mood in order to convey to the readers the truth of his theme. He writes as one who is living the meaningless life, not as one who had lived it, and then wrote about it, though it is certain that Solomon would have written the book in the last years of his life and reign. What profit: All is vanity to the one who labors and acquires riches and fame solely for the purpose of seeking pleasure in life. If one's life is simply for pleasure and fame, then he eventually comes to the point in his life where he concludes that all is meaningless. When the materialist comes to the end of his life, he realizes that all was meaningless because he has no hope beyond the grave. Generation passes away: The world continues beyond the life of every man. Great grandchildren fail to remember the names of their great grandparents. Life is but a breath that soon passes, and we are forgotten by succeeding generations. If life is not lived with immortality in view, then one views life as not worth living, for life is truly meaningless if there is no eternal life. We must study Ecclesiastes, therefore, with the understanding that those to whom the writer addressed the
392 Ecclesiastes 2 Dickson Teacher's Bible Commentary
the believer stores up good works that are remembered by his Creator, while the materialist builds monuments of his good works solely from that which was created. The works of the believer, therefore, are not in vain (1 Co 15:58). "Blessed are the dead who die in the Lord from now on. 'Yes,' says the Spirit, 'so that they may rest from their labors, for their works follow them'" (Rv 14:13).
son to know, also frustrates him because he can never know enough. Nevertheless, knowledge is to be chosen over ignorance, for in ignorance a person becomes the victim of his own lack of knowledge.
Chapter 2 2:1-8 Pleasure ... wine: Many people have tried to party throughout their lives in order to be happy. Drunken parties only lead to misery the day after. Drug abuse only encourages the addict to continue in a life wherein he is in the bondage of a chemical of this world. Entertainment and drugs are only occasional diversions from the real issues one has that cause unhappiness. With wisdom: Some feel that they can succeed in finding happiness if they control a hedonistic life through wise choices. But to excite one's thinking with alcohol and drugs only diverts one from the real problems that hinder happiness. True wisdom leads one away from those diversions that we use to acquire momentary happiness or emotional bliss. Works: Another diversion from the problems of life is to involve oneself in obsessive work that takes one's mind off pressing problems. In the case of Solomon, great efforts were made to accumulate great wealth by receiving treasures from passing dignitaries who came to honor the king (See 1 Kg 10:1,2,10). The king involved himself in every sort of entertainment with his crowd of the rich and famous in order to stimulate joy. He thus engaged in every facet of life that might generate within him peace of mind and happiness. He abused his body with drink. He abused his time with much work. He abused his idle time with parties. But in the end, all these things came to an end, and there was no real happiness. All was vanity and the wasting of one's time with the futility of things of this world. 2:9-11 Because of his wealth and status as a king, he had the privilege of venturing into everything that life had to offer in order to find that which all men want, that is, to be happy. Though he had all that money could buy, and enjoyed the status of being a king, he still concluded that all was vanity. If wealth and power could have brought happiness, then certainly Solomon would have been the happiest person in the world at the time. Wealth will certainly bring a level of joy and happiness, but we must keep in mind the context of the Teacher's theme. True happiness is acquired only when one mentally transcends the things of this world. This comes only when one's mind is set on those things that are above, not on the things of this world (See comments Cl 3:1,2). Vexation: His efforts to acquire that which he so desired led him to be a frustrated person. And frustrated people are unhappy. The problem with seeking happiness through self-centered activities is that no person can be truly happy by focusing on oneself. True and permanent happiness comes through giving of oneself to others (See comments Jn 13:17). It is the nature of the human spirit to be truly happy when serving others. The self-consumed person, therefore, can never be truly happy. 2:12-16 Happiness could not be found in wealth and activities. Therefore, the king turned to exercising the mind in wisdom and knowledge. Wisdom does prevent getting involved in senseless folly, and thus the wise person uses his wisdom
VANITY OF ALL THINGS 1:12-18 I ... was king over Israel: The verb tense of this statement seems to exclude Solomon from being the author of the book, since Solomon reigned continuously over Israel until his death. The book could have been written by another king of Israel at a later date. Though the life-style of Solomon may be a natural setting for the content of the book, we must not assume that the other kings of Israel did not also live a similar life of vanity. However, because of the nature and content of this book, as well as a similar writing style of the Song of Solomon, we would translate the verb in a retrospective manner, that is, that the Teacher identifies himself as having been the king of Israel to the time of the writing of this document. Solomon, therefore, is the best candidate for being the author. To seek and search: This was characteristic of the inquisitive mind of Solomon (1 Kg 4:33). If one's acquisition of wisdom and knowledge of things of this world is the primary goal of life, then he will be left with frustration. In this case, the Teacher, as a king, used all his wealth to make his search successful. Though he diligently searched that which is of the world in order to find satisfaction and happiness, he could not. If a king could not discover that life was more than the vanity of its possessions, then certainly the common man would surely fail. If the king could not discover enough, then certainly we cannot learn more. With all our science and technology today, we still cannot discover all that is to be discovered. All scientists, therefore, end their lives in frustration because they could not learn all that they wanted to learn. Crooked cannot be made straight: The more one searches, the more one discovers that we live in an imperfect world. We always die with unfinished business. With God's gift of creative imaginations, we seek to accomplish all that we can. We want to learn everything. But at the end of life we are left in frustration concerning those things we could not complete, or those things we did not have enough time to learn. Madness and folly: The Teacher sought to know wisdom from contrasting perspectives. The thought here may be that he sought to live in the realm of both madness and foolishness in order to understand the wisdom of life. But such led to his own frustration. Living in the realm of madness and folly will certainly provide the opportunity to learn from the school of hard knocks, but one will graduate from the school with a great deal of emotional wounds, if not physical disabilities. One will learn that a life of personal drug abuse is meaningless when he is left with a debilitated mind. Knowledge increases sorrow: The more one knows, the more he realizes that he does not know. He is sorrowed because he often becomes arrogant in his knowledge, but humbled in knowing that one person can never know everything. The urge that drives a per-
393 Ecclesiastes 3 Dickson Teacher's Bible Commentary
3:1-8 In Hebrew poetry, the Teacher expressed in these verses his philosophical view of the world. These are not words that express the fatalistic occurrence of events from which one cannot escape. These verses express a divine order of things into which one must plug his life in order to enjoy the contentment that comes from knowing that God has all things under control. Thus the Teacher deals with the actions of man, not things that are established as inevitable. Since the series of statements are in poetry, one would not assume that the interpreter must understand every statement as literal. There are symbolic meanings to the statements that lead us to understand the sovereignty of God over an environment wherein man is allowed freedom of will to exist. Born ... die: God has established the natural process of procreation. No man in his physical body can live forever. Plant ... harvest: God established seasons during which man should plant and harvest crops for the sustenance of life. Kill ... heal: God has established law by which justice must be served to the guilty, as well as a time for reconciliation between the forgiving. Break down ... build up: The old buildings stricken with mildew and decay should be destroyed, and new buildings constructed to replace them. Weep ... laugh: There is an appropriate time for weeping over things that are sad, as well as a time to rejoice over things that are good. Mourn ... dance: There is an appropriate time to mourn over the death of friends and family, as well as a time to dance over joyous events. Cast away stones ... gather stones: There is a time for casting stones out of the land in preparation of the soil for a vineyard, and a time to gather them to build a fence around the vineyard. Embrace ... refrain from embracing: There is a time to embrace for friendship, and a time to reject an unrighteous person from being a companion. Gain ... lose: There is time for profit, and a time to give of one's wealth. Keep ... cast away: There are times to retain what one has. But for improvement or security in life, there is a time to discard that which one possesses. Tear ... sew: Metaphorically, there is a time to tear apart companions or kingdoms, and a time to reunite or sign alliances. Silence ... speak: Speaking at the appropriate time with words of wisdom will heal and bring parties together. There is a time to be silent in order to avoid conflict, and a time to speak in order to bring reconciliation. Love ... hate: There is a time to manifest love for reconciliation, but a time to cause division because one detests sin and betrayal. War ... peace: There is a time to guarantee freedom by opposing those who would bring nations into bondage, and a time to celebrate because opposing parties have agreed to terms of peace.
to guide himself away from foolish behavior. But since the final end of both the wise and foolish is the grave, then there is vanity in much learning. If one's learning does not lead him to focus in life on that which is above life, then his much learning is useless in acquiring that which makes one happy. No remembrance: The wise man does not have the privilege of being remembered by the living. Thus knowledge, though prized by men, does not guarantee that one will establish a legacy among men. Men will learn the knowledge of a previous generation of scholars, but will forget the scholars. 2:17-23 I hated life: The Teacher found that with all that life offered it could not provide peace. Thus life without God is meaningless and without peace of mind. There is nothing in life that one can do that would add meaning to life, if life is to be lived without God. One of the greatest deceptions of Satan is to bring people to a level of happiness in life that is satisfying, and thus one does not aspire to those things that are beyond this life. I must leave it: When one dies, he leaves everything. What bothered the Teacher was that everything for which he had worked must be left to one who did not work for it. In this case, he wondered if the person who inherited his wealth would be wise enough not to squander that for which he had worked so hard to amass. The son who did not work to build the empire of his father will often squander the inheritance of his father's labors. Because the Teacher had experienced this in the lives of so many people, it brought him to despair. If one works to amass wealth, then he would do well to give of his wealth while living, and thus enjoy the fruit of happiness that comes from giving to others. There is a greater use of wealth than building an inheritance for those who will consume it upon themselves. 2:24-26 Enjoy good in his labor: Living simply for the purpose of gaining wealth is folly. One should have enough in life in order to live without worry. A person should be in a position to enjoy his work, without his work being his obsession. Who can have enjoyment without Him: This should be one's focus in life. It is the theme of the book. One can have true joy in his labors only when he is laboring with God in his life. Life is vain if labor is only for survival on this earth. But when one works in view of eternal life to come, then that which he earns is used in life for the glory of God. God gives wisdom in order that men understand the meaning of life, that life is for the glory of God, and not for oneself. God gives knowledge in order that man comprehend the work of God in His creation. The result is that man labors with joy, knowing that though he lives in a world of suffering, all things will work together for the good of those who love Him (Rm 8:28).
THE FOUNDATION OF FAITH 3:9-15 Eternity in their hearts: Man was created a religious being. It is natural for him to seek that which is beyond the physical world. It is unnatural to deny God. No civilization of the world has been discovered that does not have a concept of a supreme being. Work that God has done: All that God has created is good (Gn 1:4,12,18,21, 25,31). When man sinned, and was driven from the garden of Eden, God destined that he toil with his hands for his survival. One thus works to live, but if he works only to live in this life, then
Dealing With The Facts Of Life
(3:1 – 5:20) Outline: (1) A world of order (3:1-8), (2) The foundation of faith (3:9-15), (3) The problem of sin and death (3:16-22), (4) Disappointments of life (4:1-16), (5) The problem of (5:1-7), (6) Vanity of possessions (5:8-20)
Chapter 3 A WORLD OF ORDER
394 Ecclesiastes 4,5 Dickson Teacher's Bible Commentary
4:4-6 This is a world wherein one person envies the skills of another. There is competition of one against another. There is no satisfaction or peace of mind when working because one envies the work of another. A person never feels that he is good enough because he continually measures himself against the accomplishments of others. Nevertheless, one must work lest he consume himself away in poverty, or separate himself from friends and relatives because he has sought to live off their means. It is thus better to live in contentment with a little, than having great wealth that comes with the turmoil of competitive work in reference to one's neighbor. 4:7,8 To work only for one's self is to live a life of loneliness. But if one works in companionship with friends and family, then his work is satisfying. There is contentment in working for the benefit of others (See comments At 20:34). 4:9-12 The wisdom of two working together is that one must make an effort to find others with whom to work. Cooperation with others adds meaning to one's own efforts. Companionship is the result of working in order to help others. Those who do good to others will never be working alone, for their good works will draw others to their side. Selfless people are never lonely people. 4:13-16 There is an ambiguous nature to the Hebrew construction of these verses. Reference may be to Jeroboam who fled into Egyptian exile, but later became the king of the northern kingdom of Israel (1 Kg 11:26-43; 12:1-33). He was not born of royal blood, but was given kingship over the ten northern tribes of Israel. Wise youth: Though people may admire and covet the position of a king, it is better to be a wise youth than an old king who is too proud to receive instruction. You are wise when they understand that wisdom is not confined to those in power.
eventually his toil will end in frustration. We must understand that our toil in life is not for life alone, but for others in this life and that which is beyond life. With God in view, one works for his own good, but also for the good of others. Though we will never in this life understand the totality of God's work, we must work to the best of our knowledge in compliance with the plan of God for creating this world. By doing this, we come to understand why God created all things. We begin to understand why He destined us to labor in this world for the purpose of stimulating fear and obedience. What is has been already: God created an orderly universe. The uniformity by which the universe is continued by natural laws guarantees the future. We must not think, therefore, that we have discovered something new in life. Others have already lived through similar events through which men commonly live every day in this world.
THE PROBLEM OF SIN & DEATH 3:16-22 Life is complex when there are contradictions in moral behavior among men. The contradictions are manifested in the fact that where there should have been justice, there was wickedness. Iniquity was in the place of righteousness. A good God created a good world. However, in His creation there is evil. The existence of evil is the result of man being created a free-moral individual who could choose. Immoral men choose evil and consequently inflict great suffering in the lives of others. God, however, will stand just in judgment by bringing the free-moral works of all men into account in a final judgment (2 Co 5:10). The supposed contradictions that we see in the world, therefore, will eventually be sorted out in the just judgment of God of all things. The estate of the sons of men: The status of all men is the same as all animals in reference to the body. All die and return to the dust of the earth. The spirit of man: The view of the Teacher in the context of the statements in verse 21 is not in reference to immortality. He was simply giving a statement in reference to man's observation of the death of both man and animals. From this view point, man does not know the aftermath of either man or animals when either die. That the spirit of man does return to God (12:7) is not in the mind of the Teacher in this context. To use this passage to affirm that there is an immortal spirit within animals is to assume something that is not in the meaning of what the Teacher is trying to convey. Animals have not been given immortal spirits as men. This is the point of the Teacher's thought. If there is no life beyond this life, then we simply die as animals, who have no immortal soul.
Chapter 5 THE PROBLEM OF VAIN PROMISES 5:1-3 One must guard himself against irreverent behavior while living in the presence of God (See comments Rm 12:1,2). One must always be receptive to the instructions of God, for such portrays a godly person. Godly people search the Scriptures daily, for they realize that God is talking to them through the Scriptures (See comments At 17:11). It is better to obey God than to legalistically perform religious rites (See comments 1 Sm 15:22; Mt 23; intro. to Gl). The problem with the foolish is that they do not understand that they are living contrary to the will of God. Many foolish religious people who have created religions after their own desires or traditions do not realize that they are vainly worshiping God (See comments Mk 7:1-9). Let your words be few: See comments Js 2:1-10 (see Js 1:19,26). Too much speaking eventually leads one to saying those things that are not true, or making promises that one cannot keep. A dream comes: One can set goals. However, he must work hard in order to reach those goals. 5:4-7 Vow a vow: When one made a vow before God, it was a self-imposed law that he had to keep (Dt 23:21-23). If he did not keep the vow, he sinned against God, for he had made a promise to God and did not keep it. It is good to make a vow (promise) before God, because in doing such one
Chapter 4 DISAPPOINTMENTS OF LIFE 4:1-3 What is stated in this context is probably the Preacher's continuation of thoughts that were made in reference to 3:16. Oppressions: The social and political environment sometimes produces a society wherein there is no freedom. The Teacher says that the dead do not have to live under the tyranny of the dictatorship of an oppressing king. He says that it is better for those who have not yet been born into such an evil world.
395 Ecclesiastes 6 Dickson Teacher's Bible Commentary
sets spiritual goals for himself in order to bring glory to God. Your flesh to sin: One should not allow his mouth to bring him into sin. Messenger: Probably a reference to the priest (Ml 2:7). When one makes a vow before a representative of God, then he must keep the vow. If a person does not keep his vows to God, then he makes God angry. But fear God: One must not do that which would cause God to be angry. Making promises to God and not keeping them, is a mockery of God. One should behave in a way to make God one's friend, not in a manner that would irritate God (Compare Js 4:4).
cinated with his own abilities to acquire riches, and in doing so forget that he must live in a community of needs that must have his help (At 20:34). For those who have given themselves to work in service of others, God answers with the blessing of happiness. If one has no wealth by which he can bless others, then he has his time by which he can serve others. Giving of one's time to others brings the blessing of happiness (Jn 13:17).
Vanity Of Materialism
(6:1 – 8:17) Outline: (1) Vanity of earthly wealth (6:1-12), (2) Living in a sincursed world (7:1-29), (3) Adjusting to an imperfect world (8:1-17)
VANITY OF POSSESSIONS 5:8,9 When oppression exists and justice is not served by officials, then corrupt officials will have to give account to the officials who are over them. The higher officials must give account to the king, and the king to God. God is the final authority before whom all will give account. Profit of the land: Everyone in the world is dependent on the productivity of the land. Society, therefore, should guard the farmers of the land, lest those in urban centers suffer as a result of oppressed farmers. 5:10-12 The problem with wealth is that it encourages the wealthy to always want more. It is not that wealth is wrong. It becomes wrong only when one has made it his sole purpose in life to become rich (See comments Lk 12:15; 1 Tm 6:10). If one acquires wealth for the purpose of helping others, then he is doing a good work (See At 20:34). The more wealth one has, the more responsibility he has in distributing his wealth to others. He cannot simply take an account of his wealth on a regular basis in order to take pride in what he has accomplished. There is no satisfaction in considering one's wealth, for in doing so, one's mind is not set on eternal goals. True fulfillment in life comes in helping others with what one has gained (See comments 1 Tm 6:6-10,17). Sleep: The disadvantage of being wealthy is that one has to worry continually about who is going to take his wealth, as well as those who ask for one's wealth. 5:13-17 Hoarded: See 2:21; 3:16; 4:13. Misfortune: In this case one hoarded his wealth. However, in a bad business adventure to gain more, he lost it all. Subsequently, he had nothing to leave to his son. Take nothing from his labor: The foolishness of hoarding is based on the principle that all should work for their own livelihood. A son does not have the right to an inheritance, only the privilege. He is responsible for his own livelihood. Upon this principle, therefore, the one who gains much should use some of what he gains for the benefit of others, for he can take nothing to the grave. The one who hoards, therefore, cheats himself because he has lost the opportunity in life of having the satisfaction of doing good to others (See comments Jn 13:17). God is a giver, and in order to be like God (godly) one must behave as God (See comments Js 1:27). 5:18-20 It is right for a man to work for his food, and then enjoy the productivity of his toil (See comments 2 Th 3:6-10). The problem with many is obsessing over what one has acquired, hoarding it, and then seeking more for the sake of becoming wealthy. One must guard against becoming fas-
Chapter 6 VANITY OF EARTHLY WEALTH 6:1,2 In this context it is the man of wealth who has no satisfaction with his wealth. In 2:18-23 the wealth of the rich man was squandered by foolish heirs. In 5:13-17 the wealthy man lost his riches through bad business deals. One may have riches, property and honor among the people, but if his purpose for wealth is to serve his own needs, then he lives a meaningless life. Having the gift to acquire wealth is uselessly wasted if one does not have the gift of giving. 6:3-6 To the Israelites, a large family was a blessing and an occasion for rejoicing. But if one had a large family and found no pleasure in his family, then what would be the value of a large family? If one lived a thousand years, but had no honorable burial by which the living honored him, then the Teacher questioned the value of life. A stillborn baby who never experienced consciousness is better off than a life without meaning. In other words, it is better not to have known life, than to have lived with a life that is empty and void of fulfillment. A thousand years twice: The longer the unfulfilled life goes, the worse it is. As the stillborn babe, it is better not to have experienced life, than live an emotionally agonizing life. Two thousand years of life without God would be meaningless. 6:7-9 If one's labor is solely for the enjoyment of life, then he will spiritually starve. A person may satisfy the lust of the flesh by enjoying many delicacies, but famish his soul if his thinking is confined to the things of this world. Even if living is for the benefit of acquiring wisdom alone, then one is no better off than the fool who lives selfishly (see 2:12-17). Whether one labors to satisfy himself with great feasts, or acquires great wisdom, both end up in the same place at death. Thus the worldly wise man has no advantage over the fool, if the man of understanding lives only unto himself. 6:10-12 The lesson of the Teacher is pessimistic if all that is in life leads one to a meaningless existence without God. If there is nothing beyond this life, then all that is of life leads one to despair. Has already been named: God knows the future, but He does not predestine it to happen. In this context, the meaning is that God knows where we are going, but allows our free-moral choices to determine our individual destinies. God has determined the destiny of the world. We individually determine our own destinies within the world, and within God's plan for the world. It is for this reason that man must
396 Ecclesiastes 7 Dickson Teacher's Bible Commentary
7:15-20 In this context one must avoid the temptation of being self-righteous, and thus avoiding wickedness. The writer contrasts legal righteousness with immoral living in wickedness. What one must understand is that the rewards or consequences that are experienced in this life are not adequate to determine one's course of life. We reap what we sow. But the true rewards for behavior in this life will be given in the final judgment of all men (See Mt 25:46; 2 Th 1:6-9). Overly righteous: The legalistically pious person seeks to judge others by his own standards of religious behavior. Foolish: This is the one who is determined to live wickedly. One must not live in the confines of religious extremity, but realize that all men sin and fall short of the glory of God (Rm 3:9,10,23). The self-righteous must understand that he is a sinner. Overly wise: The one who is puffed up in his wisdom has judged himself foolish. Those who are such have little patience for others. Those who exalt themselves through their great knowledge often judge as ignorant those who have little knowledge. Overly wicked: All have sinned, and thus one should not add to his sin by deliberately sinning (See comments Hb 10:26). He who fears God: The one who is directed by the commandments of God will guard himself from following after self-imposed religiosity, as well as overt sin. Wisdom will morally strengthen those who seek to be wise in God's will. Does not sin: See comments Rm 3:9,10,23. 7:21,22 A person should not become overly upset with criticism. We must remember that we ourselves have criticized others in the past, and thus our criticism often returns to ourselves. 7:23-26 By reflecting on what he has just written, the Teacher confessed that he had thought he would become wise. Unfortunately, wisdom was out of reach because knowledge and the reality of all things is beyond the reach of normal man (See 8:16,17; Jb 11:7,8). The point of the writer is that no one can have all wisdom, for there is much wisdom that is beyond the grasp of man. I applied my heart to know: One should certainly seek wisdom and knowledge. In doing this we can discover that wickedness is to follow after folly. One learns that foolishness is madness when compared to the consequences of both wickedness and foolishness in this life and the judgment to come. More bitter than death: What the Teacher discovered that was worse than death was the woman who used her sexual charms to enslave the foolish (Compare Rv 2:20). 7:27-29 Not all women would scheme to ensnare a man to commit fornication. But what the Teacher found was that some women sought to lay traps for unwise men. Those men who seek out sin are easily entrapped by a woman who would seek to ensnare them. Schemes for evil: The problem of all men is that they would seek disobedience, rather than conform to the will of God. Their minds have gone astray, and subsequently their behavior follows their evil desires (Js 1:13-15). The allure of sin is always present. If one has given himself over to the schemes of evil, then he will fall victim to all sorts of wickedness. There are consequences for doing evil, and when one does evil, he or she must take ownership of the consequences that result from evil behavior.
connect with God in reference to God's purpose for the existence of the world. If the mind of a person is confined to this world alone, then he will make decisions that are bound to this world, and thus he is destined to bring despair into his own life. Since it was not within the power of man at the time to know what was beyond the grave, then the Teacher concluded that it was imperative that man invest his life in the spiritual wealth of God's will.
Chapter 7 LIVING IN A SIN-CURSED WORLD 7:1-12 This is a chapter of proverbial statements that reveals thoughts of wisdom concerning what is good for man in this life. 1 Wise men live to produce a good reputation for themselves. As perfume draws others to oneself, so a good reputation will draw others who come with opportunities. One should approach life, not as a party, but as an existence that demands one's earnest desire to live a fulfilled life. For this reason, it is better to be serious about life, than to live it foolishly. 2 When a person comes away from a funeral, he takes life more seriously, realizing that it is so brief. We never live long enough to accomplish all that we wish to do. This is especially true for the servant of God who has dedicated himself to the edification of the church and the business of populating heaven. 3 Sorrow makes one think. It makes one examine himself in reference to where he is in life. When one allows himself to have a good cry, he will relieve himself of stored up emotion. 4 The one who seeks to be wise will approach life with seriousness. 5 The humble in heart will welcome the correction of the wise. Listening to the counsel of the wise is better than listening to those who seek to flatter our egos, while at the same time they conceal the truth. 6 The foolish advice of some is like the quick burning thorn bush. It looks good for a moment, but it does not last long enough to cook the food. 7 If a wise man submits to extortion or oppression, he becomes foolish. It is as a bribe offered to an official who distorts judgment. 8 It is better to make one's decision that is based on a final goal, than on things that are only incidental. It is thus best to be patient when making a decision. 9 When one becomes angry, he cannot make an objective decision. He will often make a rash decision that will result in dire consequences with which he must live. 10 A wise person will not complain about the past. Though we may learn from the past, focusing on misfortunes of the past may lead us to make wrong decisions in the present. 11 The greatest inheritance that a parent can leave a child is a heritage of wisdom. Those who see the sun: That is, man in his earthly life. 12 One's wealth cannot buy a relationship with God. Only wisdom brings one into submission to God, and thus the opportunity to lead the fulfilled life. 7:13,14 The true believer will rejoice in the day of prosperity, as well as in the day of calamity (Js 1:1,2). He will be able to do so because his wealth is not the foundation of his relationship with God. Since we live within the purpose of God for which He created the world, then we must submit to His providential work in His creation, whether it means wealth or poverty.
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Chapter 8 ADJUSTING TO AN IMPERFECT WORLD 8:1-9 These statements are made in reference to the reign of an unjust king, or one's life in a state with a corrupt government. I counsel you: See comments Rm 13:1-5. Oath: If one has given his oath to be obedient to the king, then he must follow through with the oath, for the oath was made before God. Leave his sight: Do not quickly rebel against a king. A person must remember that the king is the final authority of the land, and thus he does what he wants to do. Keeps the commandment: If one is obedient to the king, he will not suffer the wrath of the king that is poured out on the rebellious. Civil law is established in order to prevent civil disobedience. There is a time: Though the demands of a king may be unjust, the wise will know that there is a time when the unjust king will meet his judgment. Since one does not know what the future holds, then with patience he should wait until judgment is brought down on an unjust king. No wicked ruler can live beyond death, and thus it may be that one must wait for deliverance in the death of the wicked. Neither will wickedness deliver: Those who follow wicked schemes to be delivered from a wicked ruler, will only sink further into wickedness. Two wrongs never make something right. 8:10-13 Soon forgotten: Though an official may be wicked and rule with injustice, he will eventually die. And he will be forgotten. Sentence against an evil work: One may think that the delay of punishment of the wicked is unjust, however, one must keep in mind that the wicked will eventually face judgment before God. In this context, the Teacher was assured that it would be well with the righteous regardless of any judgment in this life on the wicked. For this reason, the righteous must focus on the blessings of God that they enjoy, regardless of the delay of judgment that will eventually come on unjust rulers. As a shadow: The wicked cannot prolong his life as a shadow becomes longer as the sun sets. Since it is not within the power of the wicked to prolong their lives, it is sometimes necessary for the righteous to be patient for deliverance when the unjust die. 8:14,15 The Teacher again expressed his despair because of the inequities of life that he saw between the lives of the wicked and the righteous. He saw just men rewarded according to the deeds of the wicked. He saw that the wicked received that which should be given to the righteous. In a world where inequities existed, his conclusion to the matter was that one must simply eat, drink and be merry in the moment. This may be true if one's focus is only on this world (3:22; 5:18). But if one understands the purpose for which God created the world, then the philosophy of life—"eating and drinking"—is worldly. Life is more than that which is of this world. 8:16,17 If a person focuses solely on the world in order to understand the purpose of the world, then he will be frustrated, for he will not discover the purpose of the world. The Teacher lost sleep over trying to understand the meaning of life in a world that seems to have gone wrong. By focusing exclusively on the world, one cannot understand the good that is in life. The point by which we could conclude the matter is that without God, even the wisest person in the world cannot come
to an understanding of the purpose of life in a world filled with evil and suffering (See Is 55:6-11). The answer to why humanity suffers can be answered only in view of the fact that there is a God who has a purpose for the existence of the world.
Living Within The Hands Of God
(9:1 – 10:20) Outline: (1) Living with the inevitability of death (9:1-18), (2) Disruptions of life through folly (10:1-20)
Chapter 9 LIVING WITH THE INEVITABILITY OF DEATH 9:1-3 In the hand of God: The Teacher is almost fatalistic in these pronouncements. He sees that one is born into the world without any advantage concerning his faith. It seems that he is saying that all people come into the world on an equal basis. God is working His purpose for the world, but man must resign himself to work himself throughout life until he is eventually conquered by death. The Teacher thus portrays death as the end of all things in reference to the living. He writes from the perspective of the worldly man ("sons of men") who has no hope beyond the grave. 9:4-6 Once one is dead, he no longer has any influence in this world. But while he is alive, he has all the hope that is presented by this world. The living enjoy the benefits of life, whereas the dead are cut off from what happens in life. The advantage of the dead is that they no longer suffer from the calamities that are presented to the living. 9:7-10 Eat ... drink ... merry: This is the philosophy of life for one who has no concept of God, and thus no hope beyond life (See 2:24; 3:12,22; 5:18; 8:15). If life is all there is, then certainly one must live life to the fullest by partaking of all that life offers. One of the serendipitous aspects of faith is that one can live life for others, since his life will go beyond this world. The worldly selfishly live for themselves, for they do not believe in a life beyond this world. God now accepts your works: The meaning is probably a fatalistic view of life, that is, since one cannot truly know God's way, then one must make the most of life. This is certainly a world view that is mostly confined to this world. But in view of the little revelation that was given in the Old Testament concerning life after death, then the Teacher, in his portrayal of the normal man, resigned himself to the best that God had to offer. If there is no existence beyond this life, then the best that God would have for man is existence in this life. Nevertheless, the most successful person in life, with the best family and neighbors, is left with the conclusion that life is vanity if all there is are the things of this world. Life would not be worth living if this world of suffering were all there was to life. Whatever your hand finds to do: This statement is in view of the philosophy of the one who believes that this life is all that man has. In order to enjoy this life, therefore, one must be diligent in his work. God meant that man work with his hands in order to enjoy that which life has to offer (Compare Jn 9:4). But the believer works for that which is beyond this life. His work is not in vain, therefore, because his works will following him into eternity (1 Co 15:58; Rv 14:13).
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to what he should say. Through much speaking, he reveals his own social insecurity, or his desire for attention. Invariably, his much speaking will reveal that he cannot survey the present in order to predict the future. Even the wise have a difficult time anticipating the future by weighing present circumstances. How to go to the city: The many words of the fool wearies people for they come to understand that he does not have enough sense even to find his way to the city. 10:16-20 A nation is in trouble when the king is inexperienced and the officials feast in the morning, having their judgment twisted because of drunkenness during the feast (See Is 5:8-23; Jr 51:57; Hs 7:13; Am 6:1). But if the king has grown up at the feet of a father who tutored him in the affairs of state and governance, then the nation prospers under wise leadership. Such leaders will establish feasts at appropriate times when intoxicated officials do not have to pronounce judgments for the people. The building decays: These proverbial statements would probably define the preceding incompetent officials. While they indulge themselves in drunken feasts and look to their own needs, the nation deteriorates. When officials maintain their positions for their own self-interests, a nation will decay into ruin. Officials of nations should be in their offices for the sake of the people. They are officials to serve the people, not that the people should serve them. Do not curse the king: Regardless of incompetent and selfserving officials, government is ordained by God in order to prevent anarchy among the people (Rm 13:1-7). The worst government is better than no government at all (8:1-5). Therefore, one should respect the government and be cautious about speaking against government officials, lest he encourage rebellion.
9:11,12 Time and chance: Time will eventually catch up with a man, and he will die. Before he dies, however, he may by chance suffer from some misfortune in life. Does not know his time: The wise person on earth does not know his time of death, for he could die at any moment. Through wisdom and the limitations of man's own power, one can win races and accomplish great feats. However, man can accomplish only so much. He is limited and he is mortal. Beyond the limitations of man, God has determined His own destiny for the world, a destiny that is not affected or determined by the efforts of man. It is the task of every man to discover God's plan for the existence of man, and then live according to His will. 9:13-18 We are not told the true events from which the Teacher takes this story that exalts wisdom. The story reveals that the humblest of society can have the power of wisdom that can deliver an entire city. In this case, once the city was delivered, the residents forgot the poor man. However, they certainly did not forget that the city was delivered because wisdom was exercised by its inhabitants, for the story is here repeated by the Teacher. The Teacher concluded that there was great strength in wisdom. Wisdom will be remembered, though those who possessed the wisdom will be forgotten.
Chapter 10 DISRUPTIONS OF LIFE THROUGH FOLLY 10:1-4 This context is introduced in 9:18. One careless sin will undo a person's great work to build a good reputation. One's unfaithfulness will damage his spirituality and bring doubt into the minds of others concerning his integrity. Right hand: The right hand represented the good and right, whereas the left hand represented that which was dark and evil. If one makes hasty judgments without considering all the facts, then he advertises that he is a fool. If a person talks too much, then he will eventually speak that which is not true, or more than he knows, and thus advertise his foolishness. If one is too hasty to resign his position, even though charged by an official, he is a fool. 10:5-7 A political problem is here under consideration. It is the problem of appointing incompetent officials to positions of influence, when at the same time, marginalizing the wise (Pv 19:10; 30:21,22). If the wise are not incorporated within the governing structures of a nation, the nation is doomed to ruin. 10:8-11 In the normal works of life, there are inherent dangers. Therefore, one must exercise wisdom when carrying out his normal works of life. Fools are often revealed by their lack of common sense when doing their work. Before a task is undertaken, wisdom must be exercised. While the task is in the process of being accomplished, wisdom must be used to successfully complete the task. 10:12-15 The foolish man is the victim of himself. He destroys himself through his own words and actions. In this context, reference is to officials who are in positions where their incompetence is manifested to everyone. A politician who speaks out of ignorance of events and issues will soon destroy his political life. Full of words: One of the first signs of a foolish man is that he speaks before he has given thought
Recommendations For Happiness
(11:1 – 12:14) Outline: (1) The benevolent and industrious life (11:1-6), (2) The joyous life (11:7,8), (3) God-focused youth (11:9 – 12:8), (4) Worship and obedience (12:9-14)
Chapter 11 THE BENEVOLENT & INDUSTRIOUS LIFE 11:1-6 In chapters 11 & 12 the Teacher is more optimistic about life. He begins with a series of proverbial statements of truth. Cast your bread: Live generously and benevolently toward others. The figure comes from possible business adventures that are somewhat hazardous. Regardless of the hazard for failure, one must sow. Give ... to seven: Though one might not receive anything in return, true giving is not based on wanting something in return. In order to enjoy a happy life, one must give (See comments Mt 5:44,45; Jn 13:17). Where the tree falls: One establishes the pattern of his life by what he does. One determines his future by what he does in the present. Once a pattern of life is established, it is difficult to change it, for we find security in tradition. Observes the wind: If one waits for a calm day in order to cast forth his seeds in planting, then he will possibly never sow his seeds, for the wind may continue day after day. What seems to be the context is that there are uncertainties about life and work.
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We do not live in a perfect and predictable world where we can determine the seasons or times for business. Therefore, by faith one must launch out. Sow your seed: Doing nothing will certainly produce nothing. One must not be indecisive, but determine to go forward. The industrious person will always succeed, though he may have temporary setbacks.
heights. Fear ... in the way: Walking becomes difficult. Almond tree: Symbol for a graying head. Grasshopper: Even a small thing will be a burden to bear. Desire will fail: Sexual desires will cease, or the natural loss of appetite. Silver cord: The cord is cut and the golden bowl (life) is broken. Life is the pitcher by which water is taken from the fountain. It is the wheel by which water is lifted from the cistern. Eventually, everything begins to break down. Since the body was not made to last a great length of time, it begins to break down. Dust: See Gn 2:7. Vanity of vanities: Life in and of itself is vain, for it is so short and fragile. In old age one realizes that life is short. Youth believe that there is no end to life. The aged weep over the brevity of life, and thus feel that it was a vain adventure.
THE JOYOUS LIFE 11:7,8 These are what appear to be contradictions. The Teacher began in the book by saying that death was better than life (4:2,3). However, this philosophy must be considered in the context that a meaningless life without God is not worth living. Then he states that life is better than death (9:4). It is better when considering the fact that one can live a productive life in being benevolent to others. If one lives for others, then life is worth living. He now comes in this context to the conclusion that though there is darkness in life, there is room for joy. Nothingness: We must understand the world view of the Teacher in view of the limited revelation the Jews had in reference to life after death. Because of this limited revelation, the Teacher affirmed that one should live joyfully, but remember that the days of darkness in life will eventually end in the final darkness of death.
WORSHIP AND OBEDIENCE 12:9-12 The writer ends his discourse as other inspired writers, writing as if the words are by another person (See 1 Co 7:25). What is said here is the writer's personal conclusion to the purpose of life. It is a realization of the purpose of life to which all men must come. He taught: The wisdom of the Teacher was in the fact that he wanted to impart to others that which he had learned by his own experience. We do not forget, however, that it was the Holy Spirit who wanted this wisdom recorded for us today (See 2 Tm 3:16). And since it was the Holy Spirit giving us this wisdom, then we understand that more is to be learned from these words than simply the experiences of Solomon's life. Words of truth: We would understand this in view of the fact that the Teacher composed this document by the inspiration of the Spirit. Though the Spirit would have allowed the writer to search out and compose, we conclude that the final writing and composition was by the direction of the Spirit (See comments 2 Pt 1:20,21). The Holy Spirit used the experiences of men to teach us things concerning truth and behavior. By revealing truth through the experiences of those who lived contrary to that which is right, we have a living illustration of what not to do. Goads ... nails: As a goad spurs on the ox, and nails (probably pegs) penetrate the wood for construction, so the word of God is sharper than any two-edged sword (Hb 4:12). It can spur on one and build one up (At 20:32). When we observe the negative results of living contrary to the word of God, we are encouraged not to live a disobedient life. When we observe the good life of those who obeyed God, we are encouraged to be obedient. Truth, therefore, is revealed through the obedience or disobedience of individuals. The Bible contains examples of negative and positive responses to the truth of God. "Now these things happened to them as an example, and they were written for our admonition ..." (See comments Rm 15:4; 1 Co 10:11). Shepherd: This is a reference to God who is the source of wisdom that is from above. Many books: Many books (scrolls) have been written to understand the meaning of life. But any book that discards God as the Creator, is worthless in determining a correct world view. It is not within man to discover the wisdom that is from above. God is the source of all things, and thus, if one rejects or ignores God, he will never begin to understand that which is reality. Life will thus remain
GOD-FOCUSED YOUTH 11:9,10 The conclusion of the Teacher's discourse begins with verse 9 and continues to the end of the book. The days of your youth: Young people should not waste their youth on foolish living. In view of the fact that the youth of one's body will soon vanish away, one should use his youthful days for productivity. A person should live in a manner that is controlled by the fact that he knows that he will give account of all his deeds (2 Co 5:10). Knowing that one will give account of himself before God brings sobriety to life, and thus guards one from wasting himself on the vanities of this world.
Chapter 12 12:1-8 Remember your Creator: If one builds a spiritual life from the days of his youth, when he becomes old, he will not live with the regret of having wasted his youth on foolish things. Evil days: This would be the difficult days of old age (See 2 Sm 19:33-35). Youth should use their days to do things for God and others before they grow old and lose their mobility. No pleasure in them: Living with the aches and pains of old age is not a joy. The body of the aged slows down before the mind, and thus the aged live with the frustration of not being able to do what one's mind desires to do. In old age one begins to realize his mortality, being frustrated that he will not be able to live long enough to accomplish all his dreams. Darkened: One's eyesight is almost lost in old age. Clouds: Despair over unfulfilled goals. Rain: Tears shed over things of the past. Keepers of the house: The arms and hands of the body grow feeble. Grinders: Chewing is difficult because one has lost many of his teeth. Windows: It becomes difficult to see through the eyes. Doors: One's hearing becomes difficult. One will rise up: Sleep will be difficult. That which is high: Because of unsteadiness, one becomes fearful of
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meaningless for those who refuse to believe in God. If one does believe in God, and yet is disobedient to His will, he will not come to a knowledge of the one true and living God. One can never understand the love of God who lives in an unloving manner. Fear ... keep: No greater conclusion could be made to a book that was written for the purpose of revealing truth through the disobedience of one who did not live according to the will of God in reference to marital relationships. Life is not about life itself, but about worship of God and obedience to His will (Mt 6:33). This is the theme that the Teacher wanted to convey by focusing on the vanities of life without God. In this case it was not life without believing in God, but life in disobedience to the law of God concerning marital relationships. Solomon lived contrary to the will of God in this matter, and thus experienced first hand the vanity of life if one does not follow God's will. He lived the materialistic life, and thus revealed to us the vanity of a life that focuses
exclusively on the things of this world. Life is vain, if at the grave we conclude that an individual has come to annihilation. The motivation for keeping the commandments of God is the fact that all will be held accountable for their deeds in this life (2 Co 5:10). If there is no consciousness of a final judgment, then there is no motivation for keeping the commandments. But when obedience is stirred by fear of God, then one's life has meaning. Life is more than what the world has to offer. In order to make life meaningful, one must consider what God has to offer. Jesus said, "I have come that they may have life, and that they may have it more abundantly" (Jn 10:10). This abundant life comes only to those who act on their belief in God. Those who are obedient to the will of God enjoy life to its fullest. They understand the purpose for which God created all things. In times of great trial, therefore, they understand that they will exist beyond this world, for this world is not their home.
WRITER Song of Solomon
who sought to woo the Shulamite woman to become one of his wives. The book would thus be one of Solomon's 1005 songs (1 Kg 4:32). The theme of the book would support this conclusion, for the writer wanted to teach the devotion of one's true commitment in love, though tempted by wealth and royalty to forsake one's commitment.
The first verse of this book ascribes its writing to Solomon, king of Israel (See intro. to Ec). Though some have assumed that the book was written after the return of the Jews from Babylonian captivity in 536 B.C., there is no strong evidence within the book that would suggest this late date of writing. We thus assume the traditional view that Solomon was not only the writer, but the one
DATE
rusalem, and thus the setting would have been toward the latter part of his 40-year reign. The date of writing would have been sometime before his death in 931 B.C.
If Solomon composed the book, then the composition would have taken place during his reign. At the time of writing, Solomon had many wives and maidens in Je-
BOOK
Some interpreters have considered the book to be an allegory of the history of Israel in her relationship with God. Others have used the book as an analogy of the love between the church and Christ. But these interpretations are forced since there is no contextual reason to consider them to be correct. The best interpretation is often the most obvious. And thus, when viewed in the historical context of the love poetry of Egypt during the times of Solomon, it is best to consider the book in the context of a love relationship between two people who had committed themselves to one another. Though Solomon, the Shulamite woman, and her beloved may set the immediate context for the love triangle, we would assume that the Holy Spirit placed this book of love in the Scriptures for the purpose of revealing the committed relationship that two people should maintain toward one another. By focusing on this relationship, the book teaches against the practice of polygamy, for no relationship as is defined in the book could exist between a man and several wives. In fact, in the triangle of characters
in the book, one theme would be directed specifically against polygamy. Solomon's appeals to the Shulamite were questionable, for the Shulamite saw that his devotion to her could never be as the devotion of her true beloved who would become her only husband. Solomon had many wives. But the Shulamite was the only love of her beloved. In this sense, therefore, the king's proposals were shallow of commitment to take her as his only affectionate wife for life. God wanted us to understand the sanctity between one man and one woman that must exist in a marriage relationship. This commitment must begin before marriage in order that both parties in the relationship understand and feel confident in the commitment to one another. The Shulamite's resistance to the appeals of wealth and royalty clearly manifested her commitment to her beloved. She turned away from the greatest the world had to offer in order to remain true to her commitment to her beloved. This book, therefore, is a definition of Paul's exhortation in Ep 5:25-33, that husbands and
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through the encounter of personalities and their motives and commitments. The leading characters of the story are Solomon (the king of Israel), a young Shulamite maiden from the country of northern Israel, and her beloved to whom she had made a commitment to marriage. The daughters of Jerusalem would be the court attendants of the palace in Jerusalem, or possibly the concubines of Solomon. Mention also is made of the Shulamite's brothers who were of her family in the farming country of northern Israel. All these characters are brought together into a poetical song of love that glorifies monogamous love relationships. There is no other book in the Bible that so uniquely portrays the love relationship that should exist between a man and a woman in the bond of marriage (See comments Ep 5:22-33).
wives commit themselves to one another until death. In the Hebrew text the book is written in poetry, not prose. Since the poetry is in the style of the orient, the figures are descriptive. Characteristic with most ancient poetical literature, there is no indication of a change in scenes or characters in the narrative. The interpreter, therefore, must be cautious in defining the change in speeches from one character to another, as well as the setting or events when the speeches took place. The speeches of the characters are not dialogues, but monologues that express dramatic action or feeling. The lack of identification of who is speaking was intentional in the sense that the writer wanted us to focus on the content of what everyone was saying in reference to one another in the love triangle. Who was speaking at any time was not as important as the themes that are revealed
Introduction
The First Encounter
(1:1-4a) Outline: (1) The authorship (1:1), (2) The setting (1:2-4a)
(1:4b – 2:7) Outline: (1) The Shulamite and maidens (1:4b-6), (2) Solomon and the Shulamite (1:7 – 2:7)
Chapter 1 THE AUTHORSHIP 1:1 Song of songs: This was a superlative in Hebrew poetry. This phrase identifies the book as one of Solomon's 1005 songs (See 1 Kg 4:32), and thus signifying to us that this book is written in poetry and not prose. Solomon: Since the word "which" in Hebrew can be translated "by," "for," or "about," it is not conclusive that the authorship of the book can be attributed to Solomon (see introduction). However, in reference to the theme of committed love, Solomon fits the character who would represent the temptation to the Shulamite to forsake her commitment to her beloved.
THE SHULAMITE & MAIDENS 1:4b-6 This first encounter with the king was planned in the summer residence of the king in northern Palestine, the homeland of the Shulamite. It seems that she is in shock concerning her fate. However, the maidens are comforting with exhortation. From 4b it seems that the dialogue begins between the king and the Shulamite maiden, though some Bible students have affirmed that the beloved of the Shulamite is at first in the scenes of the drama. Dark: The maidens are amused at the darkness of her skin that had been parched by the sun. Fair skin was prized and a sign of royal care in the palaces. But the Shulamite's skin was deeply tanned. Because her brothers were for some reason angry with her, they consigned her to work in the vineyards in the heat of the sun. Own vineyard: She had neglected her own skin while working in the vineyards. She had the skin of a farm laborer, not the skin of one who had dwelt in the luxury of palaces.
THE SETTING 1:2-4a The Shulamite woman (6:13) was possibly abducted from her home in order to be brought first to the king's summer home in the mountains of Lebanon. She was taken to the king's chambers of the summer home and the king's maidens devoted themselves to minister to her. The maidens love you: Upon her arrival at the summer palace, the maidens (daughters) of Jerusalem, who were of the king's harem at the summer home, gave her moral support. The maidens reassured the Shulamite that all would be well, for she would be the center of their affection. They would be devoted to her because she was the focus of the king's love. Though the Shulamite asked that the charioteer take her away, he departed, leaving her to the fate of being tempted by the wealth and royalty of the king. The setting of the story, therefore, begins first in the Shulamite's homeland in northern Palestine, and then is intensified when the king brings her in a royal caravan to the capital city of Jerusalem. In the royal palace of Jerusalem, the appeal of the king would intensify when the Shulamite was offered the love of a king, and a life-style of royalty. It was a situation where her morals could be tested.
SOLOMON AND THE SHULAMITE 1:7 Homesick, she yearned for her home and the company of her country sweetheart. She cried out, wondering why she should be as a veiled harlot wandering among the flocks of the king's friends. 1:8 One of the maidens responded with a rebuke that the Shulamite should not remind the king of the shepherds of his kingdom. The sarcastic rebuttal of the maiden was meant to scorn the Shulamite for her lack of appreciation for the opportunity of her predicament. The king's maidens would later wonder why one would not want to dwell with the king in the luxury of the nation's palace. Their questioning of her rejection of the king's luxury underscores a primary theme of the book. Committed love is not dependent on one's physical environment. True love is identified by the continuation of
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one's commitment regardless of the environment in which one lives. 1:9-11 The king interrupted the quarrel between the Shulamite and the maiden. He interrupted with compliments concerning the Shulamite's beauty. Horse: In oriental literature this was a compliment, for horses were prizes of beauty. One also took great pride in his possession of great horses. It is possible that the king here expressed his desire to possess the Shulamite as he had the other women of his harem. By the end of the drama, however, the Shulamite would not allow herself to be possessed. 1:12-14 The Shulamite reminded the king that she had given her love to another, and thus could not accept his proposal of love. His table: The king's first appeal to the Shulamite was to bring her into the dining environment of royalty. But while everyone was seated at the banquet feast of a royal party, she reminded herself that she was in a relationship with her beloved at his table in the humble vineyards of the farmlands. In that environment, her perfumes appealed to her beloved. But now in the king's chambers her fragrance could go forth to her betrothed. She thus carried the remembrance of her former beloved on her bosom as a bag of myrrh. Even during the royal occasion of a kingly banquet she could not forget her beloved. 1:15 The king was persistent. Noticing that her mind was far away with her lover in the vineyards, he did not accept her reluctance to respond to the occasion of the banquet. 1:16,17 Our bed is green: She reminded the king during his advances that she was comfortable with her betrothed in a country setting. She preferred that environment more than the king's palaces.
and a woman. And that intended relationship is in the bond of marriage. Young people should never place themselves in a situation where their sexual passions are aroused to the point of being out of control.
The Second Encounter
(2:8 – 3:5) Outline: (1) The beloved's visit (2:8-17), (2) The first dream (3:1-5)
THE BELOVED'S VISIT 2:8-10a Verses 8-17 describe the visit of the Shulamite's beloved shepherd who comes from her former country environment. He comes to visit her while she remains confined in the summer house of the king. This may be an actual visit by the beloved, however, it may simply be an imaginary visit that took place only in the mind of the Shulamite. If it was imaginary, then we assume that she was reciprocating her love toward him. 2:10b-15 What is stated by the beloved is a love song. It is a love song that is based on the beauties of nature, which beauties would appeal to a young woman who was the social product of a country environment. All that is stated in the song appeals to the natural instincts of the Shulamite in order to express the yearning of the beloved that she return to him. If the scene is imaginary, then the Shulamite is revealing that she longs for the natural setting where she experienced her first true love with her beloved. Foxes: Reference in this song may figuratively be that the beloved take captive the foxes, a reference to the king's proposals. As mischievous foxes, the proposals were threatening their first and true commitment to one another. The little foxes were spoiling the relationship between the Shulamite and her first beloved. Little things have a tendency to break down a love relationship between two people. 2:16,17 In response to the plea of the beloved, the Shulamite responded with two brief statements in song. My beloved is mine: There was certainly some stress in their relationship with one another because the king had taken her from her beloved. But the differences between the Shulamite and her beloved subsided. This is thus a song of reconciliation. Feeds among the lilies: The beloved was nourished by her affections. Though he lingered with her, it is her desire that he return again to her presence. Turn my beloved: The Shulamite consigns herself to wait for her beloved. She is content at this time to wait for the day of marriage. Her emotions, therefore, are still joined with her former love, and thus she had not resigned herself to the king's harem. In her mind, she reaffirmed her commitment to her beloved. If the visit was real, then she wanted to reassure him that she was not wavering from her commitment to him. If the visit was imaginary, then we would suppose that she was becoming defensive. She wanted to reassure herself that she would not forsake her commitment to her beloved.
Chapter 2 2:1 Verse 1 was assigned to the words of the last speech in reference to the Shulamite's beloved. The application of these statements in reference to who is speaking in the context is left to the discretion of the interpreter. 2:2 The king possibly sensed that the Shulamite questioned his devotion to one person in marriage, since he had so many wives and maidens. Her integrity was manifested in poetical drama by her refusal to become one of many in a polygamous relationship. 2:3-7 My beloved: In order to dissuade the king's advances, in her mind the Shulamite things about her love relationship with her true beloved. His fruit: As the apple is pleasing to the sight and tastes, so was the presence of her first true love. Her love for him was still in his heart, and thus she yearned to stand under the protection of his shade and enjoy the sweet fruit of conversation with him. Sustain me: It could be that at this time in the scene, the king withdrew from the presence of the Shulamite. Verses 5-7 could thus be directed to the maidens. Regardless of her audience, the Shulamite maiden spoke with passion concerning her love for her beloved farmer. Left hand ... right: At this time during her ordeal, she reassured herself that it would only be her former beloved's arms that would embrace her with true love. Do not arouse: The passion of sexual intercourse must never be aroused outside the limits of God's intended relationship between a man
Chapter 3 THE FIRST DREAMS 3:1-5 The young Shulamite is now with her maidens. She tells them of her dream. In the nights: She had several dreams
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night after night. She would then rise to seek her beloved in the city squares. Once she found him, she would then bring him to her mother's dwelling in order to reaffirm her commitment to him. Since she is in Jerusalem, time and distance will not weaken her love for her beloved who was in northern Palestine. Do not stir up: The sexual passions of love should not be aroused and fulfilled unless in the context of marriage (2:7; 8:4). Thus the Shulamite appealed to the maidens that they not seek to stir her passions toward the king. She revealed her dreams to the maidens concerning her beloved in order that they not dissuade her from forgetting her feelings toward her first love. If the passion of sexual intercourse were to be aroused, it was going to be in the consummation of her marriage with her beloved, and not with the king.
ian song of marriage. Hair ... teeth ... lips ... neck ... breasts: As the typical man upon his first encounter with a woman, the king wooed her with compliments concerning her physical appearance. He admired her illustrious eyes behind her veil. The whiteness of her teeth and the beauty of her lips sparked admiration in the mind of the king. All those features wherein a woman would be self-conscious concerning her own beauty, the king complimented her. His words, therefore, reassured her that though she was in the presence of the king, she had no reason to be shy, or to feel insecure. The king knew that she was a humble country girl, and thus through his praise of her beauty he sought to set her at ease in his royal presence. She should be reassured in his presence because of the command of her beauty. 4:6 Regardless of the compliments of the king, the Shulamite looked away, yearning for her home in the northern farm country. Without responding to the king, she still longed for the mountain country of Lebanon. Her farming culture had more appeal than the elegance of the king's palace. Herein is revealed the integrity of a great woman. Such reveals why Solomon was so driven to have her as one of his wives. But her integrity also reveals the reason why she could never become one of his harem. Great women save themselves for the commitment of one man for life. 4:7-15 In these words, the king again reassures the Shulamite with compliments concerning her presence. His first praises in verses 1-5 were compliments in reference to her first appearance. He now moves into praise of her character and demeanor. No spot: In contrast to her country dwelling, she was one fit to be a king's wife. Her integrity made her eligible, but at the same time, it also disqualified her from being in a polygamous relationship with a king who had many wives. From Lebanon: He sought to take her mind off the mountains of Lebanon, and bring her to the reality of the king's palace in Jerusalem. He would fail in this feat. He abducted the farmer out of the country, but could never take the country out of the farmer. Those who dwell in cities have a difficult time understanding this characteristic of the culture of rural people. A garden enclosed: This would probably reveal the faithfulness of the Shulamite to her former love. One walked in a garden in order to enjoy the fragrance of the environment. But her garden was closed to the king, and she would not allow Solomon in to the fragrance of her love. She was still true to her beloved country sweetheart. Her monogamous devotion to one man manifested the integrity of her heart. Such integrity was a challenge to the king to woo her earnestly into his own heart. Plants: Solomon resorted to the beauty of his garden (See 1 Kg 4:33). The metaphors are taken from the natural beauty and fragrance of a garden. As one would seek to be in the presence of such natural beauty, so would one want to be in the presence of the Shulamite. Her demeanor invited people into her presence as a garden invited people in to behold beauty and sweet-smelling fragrances. But she was not inviting him in. There was a wall around her garden (8:10). The king was not allowed in. 4:16 The Shulamite was faithful to her beloved country sweetheart. She continued to reject the king's persistence, and
The Third Encounter
(3:6 – 5:1) Outline: (1) The royal procession (3:6-11), (2) The king's proposal (4:1 – 5:1)
THE ROYAL PROCESSION 3:6-8 A royal procession brings the king and the Shulamite together. It is not revealed whether the king comes to her at the summer house, or she is taken to him in Jerusalem. It seems that Solomon built a special royal carriage for her in order that she be brought to him at the palace in Jerusalem. Traveling couch: Ancient kings would travel in a room on a mobile platform. It was a means by which royalty traveled from one place to another, being carried in this case by sixty armed men who also protected the king. The couch and the entourage were probably sent to the Shulamite in order to bring her to Jerusalem. The king had tempted her with the royalty of the summer palace and a great banquet, but now his proposals to her would intensify. They would intensify in the setting of the capital of the nation, surrounded with all the luxury of a king's life and the admiration of the people. 3:9-11 He made: In order to woo the Shulamite, it may have been that Solomon specifically made this traveling couch and sent it to her in order to bring her to Jerusalem. The couch was made of the wood from the home country of the Shulamite. The scent of her homeland, therefore, would accompany her to Jerusalem. Lovingly fitted out: Reference would be to a work of love done by the maidens in order to appeal to the Shulamite. As other women who were approached by the king, she too should respond to the king's advances as all other maidens had done. The integrity of the Shulamite was manifested in the fact that she was not overwhelmed by the wooing of a king, but remained faithful to her country sweetheart. She did not sacrifice her commitment in order to respond to the politics of a king.
Chapter 4 THE KING'S PROPOSAL 4:1-5 The scene of the triangle of love has now changed from the summer house of the king in northern Palestine to the king's palace in Jerusalem. In this context the words of the king are written as a song that is worded as a typical Syr-
404 Song of Solomon 5,6 Dickson Teacher's Bible Commentary
thus turned her attention from the palace of the king to the refreshing winds that would carry the fragrance of her love far to the north to her beloved. She was his garden, and it was only him whom she sought to enjoy the fragrance of her presence.
not understand why the Shulamite would yearn for the country life over the palaces of Jerusalem (See 1:8). They could not understand why she would not exchange a country beloved for a beloved king. They had accepted the fact that they were a part of Solomon's harem. They could not understand why she would not relent to the fact that she should become another wife of the king. 5:10-16 The Shulamite rebuffed the criticism of the maidens by describing the appeal of her country beloved. In her description of him, she sought to remind herself of the one from whom she was withheld. In her mind, his physical appearance, demeanor and speech were that for which she yearned (See 7:1-5). This is a description of a lovesick woman for a man to whom she had committed herself.
Chapter 5 5:1 It was at this point that the king may have become impatient. He now claimed the Shulamite to be his garden, and thus presumed to claim her as his bride. His advances had been rebuffed, and thus he turned away in order to come later with another appeal. There was impatience in the tone of his appeals.
The Fourth Encounter
(5:2 – 6:3) Outline: (1) The Shulamite's second dream (5:2-8), (2) The Shulamite's song (5:9 – 6:3)
Chapter 6 6:1 This question comes from representatives of the maidens of Jerusalem. The question is in reference to 5:6 where the Shulamite asked concerning the location of her beloved about whom she had dreamed. It is also related to 5:8 where she had asked that they tell her if they found him. Their desire now was to seek her beloved with her. Evidently, by this time in the drama, they too were motivated by her true love for her beloved. As the polygamous maidens of a harem, it would be easy for them to be inspired by being the object of the love of only one man. Their former criticisms, therefore, may have been motivated by their envy of the Shulamite who was loved so much by her beloved. As a part of the harem of Solomon, they enjoyed no such attention. 6:2,3 Garden: See 4:12-15 & 5:1 where the Shulamite was metaphorically described in reference to a garden scene. The picture here is of her beloved coming to her in order to consummate their marriage. She thus looked forward to a reunion where the consummation of her marriage to him might take place. She may have wavered from her commitment in the presence of the king and the environment of the royal palace in Jerusalem, but she reaffirmed to the maidens that she was still committed to her beloved.
THE SHULAMITE'S SECOND DREAM 5:2-8 Her longing for her country sweetheart was revealed again in her dreams. This was a dream that he had come to her. She dreamed of him speaking to her. My undefiled: In her dream she revealed that she had kept herself free from any sexual relationship with the king. Her integrity was manifested in the fact that she had kept herself pure. I have put off my robe: We could assume that verse 3 was not a part of the dream, but the thinking of the Shulamite after she had awakened. However, the words may be a continuation of the visiting beloved in her dream. She had prepared herself for bed, but now she dreamed that he was at the door. At this time in her ordeal with the king, she may be questioning her devotion to her beloved. She dreamed that her beloved was reasoning that she was turning from him, and thus her heart was changing. In her dream her beloved had come a great distance to find her, but how could he now return since she had hesitated in opening the door to him. In her dream, she may have been questioning her own devotion, and thus pictured herself as hesitating to receive him. My heart yearned for him: She did not open the door quickly to allow him to come in. Though he sought reconciliation (see 2:15), he felt that her love for him might be fading. She may have been frustrated with her predicament, and the distance from her beloved began to weigh down on her. Open to my beloved: This revealed her true feelings. She had hesitated, but then responded to the feelings of her former commitment to him. She quickly put away her hesitation, and responded to his coming. His love was as the fragrance of perfumes that invited the beloved into her presence. My beloved had withdrawn: Her welcome came too late. The beloved had left. So in desperation she went in search for him. She searched to the extent that the guards of the city thought she was a prowling woman of the streets. She was thus beaten and wounded. Her dream concluded with an appeal to the maidens that if they come across her beloved, that they tell him that she remains lovesick for him.
The Fifth Encounter
(6:4 – 8:4) Outline: (1) Reconciliation and refusal (6:4-12), (2) Appeal and passion for love (6:13 – 8:4)
RECONCILIATION & REFUSAL 6:4-7 The king now revisited the Shulamite in order to contend for her affection. He again complimented the beauty of her physical appearance. He compared her to the beauty of Tirzah (meaning, "beautiful" or "delightful") in her own country, and to Jerusalem ("perfection of beauty") where she now resided. He wooed her with the beauty of a city from her homeland, as well as with the beauty of a city where he desired that in her heart she would take up residence. Turn away your eyes: It would seem that the integrity and beauty of the Shulamite somewhat intimidated even Solomon, the one who had many wives and concubines. Such would explain the
THE SHULAMITE'S SONG 5:9 Upon telling her dream to the maidens, they still could
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7:6-9a We would assign the statements in these verses to the response of the king to the previous song of the maidens. He thus made a final advance to woo her to conform to his desires. He was captivated, both the beauty of her body, as well as the beauty of her integrity. I will go up: There now seems to be some frustration on the part of the king. His advances had been rebuffed, and thus there may be in his mind at this time the urge to embrace the Shulamite against her will. But forced love only brings the aggressor into the bondage of his own passions. The king knew this, and thus he restrained himself from submitting to his passions. 7:9b-13 Feeling that the king may be at the point of frustration, and thus force her, the Shulamite takes her mind to a far away setting with memories of her beloved. She desired that he escape with her into the vineyards of her homeland, away from the pressure of the proposals of the king. Her response to the king was as intense as his proposals were to her. Though he advanced with intentions that were generated by the appeal of her beauty and character, the Shulamite responded with a portrait of a pure relationship with her country sweetheart. The theme of this love story must not be missed at this point. The theme was that a woman maintain her honor and integrity by guarding her purity. Though approached by wealth and royalty, she must not succumb to the advances of those who would be overcome by her sexual appeal. The Shulamite did not present herself in dress or conduct in any manner that would arouse the sexual urges of the king. On the contrary, she did everything to rebuff his advances. In doing so, she maintained her integrity. And though he was rebuffed, and frustrated, the king maintained his integrity by not forcing himself on her. Thus the king maintained his dignity in the presence of a woman of great integrity.
challenge he felt in wooing her to respond to his wealth and royalty, both of which had little appeal to the country girl from the vineyards of Lebanon. 6:8-10 My perfect one: Solomon had many wives (1 Kg 11:1-3). At this time in his reign he had the number of wives that is stated here, with maidens that were without number. His appeal here to the Shulamite was that she would be special among so many. He stated that she was the most beautiful. Since she had been a special child, so she would be special in his harem. The other queens and maidens (concubines) who normally should be jealous of her, even gave her praise. In verse 10, the king repeated what the others were saying about the Shulamite. But such a woman as the Shulamite could never be one of many wives, regardless of the promises made by the king. The behavior of his life made a statement that was contrary to the words of his appeal. She would never be just another woman that he had conquered through his courting. 6:11,12 In her continued refusal of the king's proposals, she reminded him of her abduction by him. From the time of her abduction, she became the captive of his obsession and a challenge to be conquered by his wooing. She had been unwillingly detained, and thus rebuffed her suitor. In order for her to be loved sincerely, she must live as a free person. True love does not confine, but sets free in order to draw willingly the loved into one's bosom.
APPEAL & PASSION FOR LOVE 6:13 It may have been that Solomon said that she could go, and she went. If these are the words of the maidens, then they sought to make an appeal to the Shulamite that she return to the presence of the king. She may have simply left the room, and they pleaded that in her rebuff of his advances, that she return to him. Two companies: Reference here may be to the noun from which the translation is made, that is, Mahanaim (See Gn 32:1,2). If the Shulamite returned to the king, it would be like the angelic dancing between Jacob and the angels who met him at Mahanaim. This introduces the song of admiration that follows in chapter 7.
Chapter 8 8:1-4 These verses probably continue the statements of 7:10-13. It seems that the more intense the king wooed her, the more intense her feelings were generated toward her beloved. Would not be despised: It was the custom of the time that no affection between a man and a woman should be manifested in public. If such were done, it would bring shame upon both. But at this time in the drama between the king and the Shulamite, the Shulamite sought for the affection of her beloved regardless of where it was manifested. In this context, the Shulamite desired that her beloved come into her mother's house in order that the mother might instruct her as to how she should please him. Not stir up: See comments 2:6,7.
Chapter 7 7:1-5 This is another description of the Shulamite that is similar to the one given by the king in 5:10-15. The appeal of the song here is that the Shulamite relinquish to the beauty of her body, and thus give in to the proposals of the king. The natural beauty of God's created woman is here magnified in the context of a pure relationship between a man and a woman. God created the beauty of a woman in a manner that would appeal to the created instincts of men who would be attracted by the beauty of a woman. Though in this context emphasis was on the appeal of the outward appearance of the woman to the God-created instincts of man, what is of greater glory in the Shulamite was the appeal of her character. Neither wealth nor fame tempted her to indulge in a sexual relationship with the king of the empire. She maintained her purity though ravished in comments concerning the beauty of her physique. She never allowed her beauty to be used to manipulate the thinking of the king.
Romantic Climax
(8:5-14) Outline: (1) Eulogy of love (8:5-7), (2) Remembrance (8:8-12), (3) Reward of love (8:13,14)
EULOGY OF LOVE From this point on it seems that the king had resigned himself to the fact that he had no chance of gaining the love of the Shulamite. The Shulamite's loyalty to her beloved was more powerful than his appeal with complimentary words, wealth
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and royalty. Since he could not succeed in his advances, the scenes of this poetical drama close with a eulogy of love by the Shulamite. 8:5-7 The book closes in the country setting of northern Palestine from where the Shulamite was taken. The question of the friends in 5a brings us to another turning point in the song. The scene appears to be that the Shulamite was sent away from her royal captivity and allowed to return to her country sweetheart in their homelands of the north. Apple tree: The two lovers passed the place where they first encountered their love for one another. Under the apple tree her beloved had first awakened her love for him. Seal: This would be a sign of their commitment to one another. It would be a promise that would eventually lead to matrimony and the consummation of their marriage. Jealousy: Since her commitment to her beloved would have given rise to jealousy if he were approached by another woman, then she knew that his jealousy had certainly been aroused by her presence with the king. The Lord: This is the only time the word Yahweh is used in the book. The Shulamite affirmed that God was on her side. She had been taken from her beloved. Justice would be that she return to the one whom she had made lifetime commitments. All the substance of his house: Solomon sought to gain the Shulamite's love with wealth and royalty. But true love cannot be purchased with the wealth of a king. True love is neither purchased nor relished by things of this world.
protect her. If she did not build a wall of resistance for herself, they would build it for her. 8:10-12 The Shulamite was a wall of resistance to all the advances that could be offered by this world. She was treated with dignity, offered wealth and fame by a king, and yet she maintained her purity and integrity. Her maturity was manifested in the fact that she did not succumb to anything that would rob her of her purity, or cause her to forsake her commitments to her beloved. Solomon has a vineyard: If we understand this metaphorically, then the Shulamite was saying that Solomon had many wives (vineyards). He had many keepers (maidens, or concubines) of these vineyards. The Shulamite would not be added to his collection of women. She thought more of herself than to be a conquered prize of royalty and wealth. My own vineyard: The Shulamite resisted being one of the vineyards of Solomon, and thus she was her own woman as a vineyard for her beloved.
REWARD OF LOVE 8:13 The beloved continued the thoughts of the preceding words of the Shulamite. She was his vineyard. 8:14 The response to the voice of the beloved was that the Shulamite sought to consummate their marriage. This is the conclusion to true love that had faced strong trials. The song thus closes with a theme that true love may pass through many struggles, but it is discovered to be true and faithful when its outcome is in the marriage for life of those who have committed themselves to one another. Once two are married, however, there will continue to be struggles and possible outside attacks against their union. Two people must realize that the love they had for one another when they were first married will grow stronger. However, in order for it to grow stronger the two must work to develop their marriage in the Lord. If both are in the Lord, then they have a reason for which to live in harmony with one another, as well as a common ground on which to stand united in marriage.
REMEMBRANCES 8:8,9 The brothers may have assumed that there would be an imminent marriage of the Shulamite with her beloved. They also had a younger sister who was young and immature. If she is a wall: That is, if she too, as her sister, resists the advances of unworthy suitors, then the brothers would arrange a wedding for her. But when she grew into womanhood, and became too eager for intimate relationships, or weak in resisting the advances of men, then they as her bothers, would
Isaiah
WRITER
minent plunder of both Damascus (Syria) and Samaria (Israel) by the Assyrians. We are not informed concerning the ministry of his wife, for Isaiah referred to her as "the prophetess" (8:3). Though she did not function as Isaiah in reference to prophecy concerning the nations, we would assume from her designation as a prophetess that she shared in teaching the people the will of God. We must keep in mind that it was the Holy Spirit who gave her this designation. Wives would be encouraged from this that they have an active role to play in being true partners with their husbands in the ministry of the word of God. Whatever the case in this situation, both husband and wife worked together in the ministry of teaching.
Isaiah was born somewhere between 760 and 780 B.C. He was a prophet of the southern kingdom of Israel, Judah. He was the son of Amoz. It is traditionally believed that Amoz was the brother of King Amaziah. It is true, then Isaiah was born into an aristocratic family, having access to the royal court throughout his life. We do know that his ministry was centered primarily in the city of Jerusalem, while he worked among those who were in power. He was married and had two sons. The oldest was named Shearjashub, meaning, "a remnant will return" (7:3). The younger was named Mahershalalhashbaz, meaning, "hastening to the spoils" or "hurrying to the prey" (8:3,18). Both names were prophetic of the im-
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DATE
Isaiah's ministry of teaching (prophecy) began during the reign of Uzziah. He ministered throughout the reigns of Uzziah, Jotham, Ahaz and Hezekiah, who were kings of the southern kingdom. His life may have extended into the reign of Manasseh. However, it is possible that he was killed by Manasseh in the early part
of Manasseh's reign (See 2 Kg 21:2-16). This would mean that Isaiah's prophetic ministry could have taken place between 740 and 700 B.C. Throughout this time, Isaiah wrote the material of this book, which later came together into one composition that we now have as the book of Isaiah.
BOOK
Micah was contemporary with the prophetic ministry of Isaiah. Micah ministered to the rural people of Judah. Isaiah may have also had contact with both Amos and Hosea, who were prophets to the northern kingdom, Israel. Because of the significant time in history during which Isaiah prophesied, he was the most influential prophet of Israel's history. He ministered at a time when Israel began reaping the final fruits that resulted from her desire to have a king rule over her. The kings led the northern kingdom into apostasy, and thus God's judgment came upon the north during Isaiah's ministry. Though Judah was allowed to continue for another one hundred years, God's judgment would eventually come on the south. Through these latter prophets, God worked to preserve His people in the promised land for as long as possible. Isaiah's message was focused on the eternal God who was the creator of all things. Isaiah referred to God as the "Lord of armies," "the High and Lofty One who inhabits eternity," "the Mighty One of Israel," and "the Maker." Throughout the book, God is referred to as "the Holy One of Israel" 33 times. Because the people of God refused to remain loyal to God as the only true and living God, they went into apostasy by creating religious beliefs and behavior after their own desires. Because of this, God stood innocent when it came to handing down judgment to an apostate people who had rejected His law. After the judgment was handed down, and the people purged of rebellion in captivity, it was a time for restoration. This is the book of God's salvation. Though His people reaped the consequences of their unfaithfulness, God was always ready for their repentance. He thus brings salvation to His people (49:8; 59:16; 61:10; 63:5). The word "salvation," and its equivalent forms, are used 32 times throughout the book. Israel was saved from her captivities, but also from her sin. In reference to salvation from sin, God's salvation is offered to all men (46:13; 49:6; 52:10; 62:11). Through faith, man accepts His salvation (12:2; 33:2,6). Once known, His salvation is to be made known to all (12:2,3; 25:9; 60:18). The historical message of salvation in reference to the remnant of Israel being restored to the land of promise after the captivity, therefore, is the metaphorical foundation for the spiritual salvation that would eventually come through the suffering Messiah. This book, therefore, is the Messianic book of the Old Testament. It is
the message of the Christ who was to come for the salvation of all men, both for the Jews and for the Gentiles. The book of Isaiah is quoted 308 times in the New Testament, thus making Isaiah the most quoted prophet in the New Testament. The apologetic nature of the book is profound. The details that are given in the book concerning the Christ set the stage for the remnant of Israel to identify the Messiah when He entered upon the world stage of history. Since the words of the prophet were written centuries before the coming of Jesus, we conclude that no one by chance could have fulfilled the many prophecies of Isaiah concerning the Messiah. If we had this book alone, we would conclude that Jesus was the Son of God. We would come to this conclusion because of the many prophecies in the book concerning the Suffering Savior that Jesus fulfilled in every detail. Some writers have assumed that the book of Isaiah was actually written by at least three different writers. This assumption is based on the fact that the Hebrew text varies in literary style throughout the book. There are also variations in the message of the book, specifically the message that begins with chapter 40. It is thus assumed that the book was actually the result of a compilation of many different writings by different authors. It is assumed that these writings were eventually brought together after the Babylonian captivity into one book that we call Isaiah. The argument that Isaiah is a compilation of several authors is weak for several reasons. The complete text of Isaiah that was discovered in 1947 with the Dead Sea Scrolls that date around 150 B.C., shows no division between chapters 39 and 40. The view that the book was composed by different authors does not recognize the nature by which the Holy Spirit guided the hand of those writers He used to write sacred literature. The Spirit allowed the writers to use their own vocabulary and writing styles, with unique references to the cultural background of each writer. Since the ministry of Isaiah extended over a period of at least fifty years, we would assume that he would change in his use of words, as well as in his style of writing. As historical events changed, we would assume that Isaiah would adapt the nature of his style of writing to the historical context in which he ministered. We would not assume that Isaiah wrote the entire book in one setting, but over a lifetime of ministry. Every writer knows that one's writing style and message
408 Isaiah Dickson Teacher's Bible Commentary
familiarity with Jerusalem and its environment before its destruction by Nebuchadnezzar in 586 B.C. (See 62:6). No part of the book was written as if the writer was far away from Jerusalem. Consider also the fact that the New Testament gives credit to Isaiah alone for writing the book as it was in the hands of the 1st century Christians (See Mt 12:17-21; Jn 12:38-41; Rm 10:16,20,21). We conclude that there was only one writer for the book.
change. Isaiah's writing style and message changed throughout the years as the circumstances surrounding Israel and Judah changed. The book may have been a compilation of writings, but they were all writings of the prophet, Isaiah. If one denies Isaiah's writing of the entire book, then he must answer the fact that the entire book is credited to Isaiah in 1:1. Throughout the book, the writer manifests
HISTORICAL BACKGROUND
The book of Isaiah covers one of the most significant periods of history in reference to the final years of the northern kingdom of Israel before it went into Assyrian captivity. The historical record of Isaiah's ministry is recorded in 2 Kings 15–20 and 2 Chronicles 26–32. It was an era of world events in history in which the people of God were not unaffected because of their apostasy and alliances with other nations. The Mycenaean age of Greece was coming to a close with the formation of the Greek city-states. Shortly after Isaiah's birth, the city of Rome was founded. The predominant world empire of Assyria was growing and would become God's proxy judgment nation to take the northern kingdom of Israel into captivity. In the early years of Isaiah's ministry, the 23rd dynasty was in power in Egypt. Before his death, the 24th and 25th dynasties of Egypt came into power. About 25 years after Isaiah was born, the northern kingdom would go into Assyrian captivity. His ministry would extend through the reigns in the southern kingdom of Uzziah, Jotham, Ahaz and Hezekiah. It is speculated that Isaiah met his death at the hands of Manasseh, the reigning son of Hezekiah. The rise of the Assyrian Empire stirred historical events that greatly affected the Israelites. As the Assyrian Empire grew, it focused on claiming territory east of its capital, Nineveh. Syria was subdued by the Assyrians and subjected to tribute. However, Rezin, king of Syria, recruited Pekah, king of the northern kingdom of Israel. These two kings then sought support from Ahaz,
king of Judah, in order to make their stand against the Assyrians. However, Ahaz refused, and thus aroused the wrath of Rezin and Pekah, who thought to dethrone Ahaz and place the son of Tabeel on the throne of David in Jerusalem (7:6; 2 Kg 16:5). What followed was the Syro-Ephraimitic War that occurred in 734 B.C. Hezekiah followed Ahaz as king of Judah. He was a righteous king who carried out many reforms in Judah, specifically in cutting down the Asherah groves of idolatrous worship and removing the high places (2 Kg 18:4,22). He reinstituted the Passover (2 Ch 30:1), and called on all Judah to return to true worship of God. Sargon II, king of Assyria, carried away the northern kingdom, Israel, into captivity in 722/21 B.C. As a policy to destroy nationhood, the Assyrians displaced people they had conquered and scattered them throughout their kingdom. They thus scattered thousands of Jews throughout the Assyrian Empire, and then brought peoples from other conquered nations into the northern territory of Palestine (2 Kg 17:6,24). These resettled people in Palestine would later develop the Samaritan race. After the northern kingdom was taken into Assyrian captivity, the Assyrians, through the leadership of King Sennacherib, later captured 46 fortified cities of Israel and took 200,150 Israelites into captivity. Sennacherib came even to the walls of Jerusalem, but the Angel of God raised His hand against his army, killing in one night 185,000 of his army (2 Kg 18:13 – 19:36).
GOD'S PROPHECY OF THE NATIONS
Others
Amos
Isaiah
Jeremiah
Ezekiel
Babylon Philistia Moab Damascus Egypt Edom Tyre Ammon Nineveh
13:1 – 14:23 14:29-32 15 – 16 17:1-3 19 21:11,12 23
50 – 51 47 48 49:23-27 46:1-26 49:7-22
Habakkuk 2:6-17
25:15-17 25:8-11
1:6-8 2:1-3 1:11,12
29 – 32 25:12-14 26 – 28 25:1-7
1:9,10 1:13-15
Obadiah
49:1-6
Nahum
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Prophecies Concerning Judah & Israel
against God, they lead the people away from God (See comments Js 3:1). Full of burnt offerings: They were involved in sacrilege concerning those things that God required in the law. They were ceremonially keeping the law, but their hearts were far from God (See comments Mk 7:1-9). They forsook the weightier matters of the law (See comments Mt 23:1-33). Tread My courts: One can walk on the grounds of the temple, but his offerings are useless if not given out of a sincere heart. Vain offerings: Their worship was vain because it came from insincere hearts. One cannot live in iniquity, and yet be a part of a solemn assembly that is dedicated to the worship of God. Their lives were not given in worship of God, and thus their assemblies to carry out the sacrifices were useless. One can approach God in an acceptable manner only when his life reflects godly living. Appointed feasts: The law of God required their coming before Him in order to offer sacrifices. However, they could justly come before Him only when they lived according to His law. In order for their sacrifices to be acceptable, they had to repent. Spread forth your hands: If one lifts up holy hands to God in worship, he must be sure that his life is holy (See Ps 24:3,4; see comments 1 Tm 2:8). Seek justice: God's people must be known for being just and the defenders of those who are oppressed. 1:18-20 The plea was for repentance. God's forgiveness was conditioned on their repentance. Scarlet ... crimson: This was the color of the robes that were worn by royalty. God's call includes a promise of forgiveness and cleansing (Compare Rv 3:4,5; 7:14). In the historical context, their repentance and forgiveness included more than repentance of the sin that was in their lives. Their continued existence in the land as a nation depended on their repentance as a nation. However, they did not repent. As a result, the sword of God's judgment through the Assyrians and Babylonians came upon them because they sought to live as a rebellious nation. 1:21-23 Isaiah expressed amazement at the fact that a nation that was miraculously born out of Egyptian captivity by the power of God could turn from God to follow after gods the people had created after their own imagination. The leadership of the nation was responsible for such an apostasy. Isaiah thus focused on the leadership of Jerusalem in taking the nation to the harlotry bed of pagan nations. The city had become corrupt. Society was unjust to the point of oppressing widows and orphans. They were corrupt in their business practices in that they mixed pure silver with other metals in order to profit from dishonest trade. Their wine was diluted. Leaders who had partnered with thieves and unrighteousness ruled from palaces. Leaders would not perform their responsibilities without someone giving them a bribe. Because the poor could not pay the bribes, they received no justice. 1:24-26 God would bring vengeance upon Jerusalem for her apostasy from the law of God. But with the punishment of vengeance there would come salvation for a remnant of faithful people. Among the majority who were apostates, there was a faithful minority. But when God's chastisement of the nation came through captivity, the faithful minority had to pay the price for the apostate majority. Dross: When the dross was taken from the molten metal, only the pure remained.
(1:1 – 12:16) Outline: (1) Introduction (1:1), (2) Religiosity does not hide rebellion (1:2-31), (3) Chastisement brings a future (2:1 – 4:6), (4) God's judgment on wicked people (5:1-30), (5) Isaiah's calling (6:1-13), (6) Hope in the coming Messiah (7:1 – 9:7), (7) The doom of Samaria (9:8 – 10:4), (8) The doom of Assyria (10:5-34), (9) Gathering of the remnant (11:1 – 12:6)
Chapter 1 INTRODUCTION 1:1 Vision: Most of what Isaiah recorded came to him through visions from God and were recorded through the inspiration of the Holy Spirit. Since he recorded many historical events, we would conclude that these events were recorded by inspiration in order to be accurate in every detail (See 1 Sm 9:9; 2 Ch 32:32). Judah: The name "Judah" at this time in history referred to the southern kingdom. The name "Israel" is used throughout the book to refer to the northern kingdom.
RELIGIOSITY DOES NOT HIDE REBELLION 1:2-4 God calls on the heavens and earth to witness the apostasy of His people (Dt 30:19; 32:1; Ps 50:1-6; Mc 1:1; 6:1-2). Ox ... donkey: The animals know their master, but Israel had forgotten who created the nation by bringing it into existence when the Israelites came out of the bondage of Egypt. Israel would not exist as a nation if it had not been for the direct hand of God in delivering them from Egyptian bondage. 1:5-9 Sinful nation: Society had become corrupt. The people had turned from being a society that was guided by the law of God, to a society that was guided by the moral lawlessness of their fathers. Throughout the generations, they had allowed the unrighteous behavior of the fathers to be passed from one generation to another. When Isaiah came to the nation as the voice of God, it was too late to repent. They were destined for captivity. Wounds and bruises: They had been disciplined by God so much in the past that their entire body was covered with scars. They were at a time in their history where the chastisement of the Lord would not cause them to repent. They were hardened to the discipline of the Lord. They no longer recognized that their hard times were actually the chastening of the Lord. And because they were hardened, they would not repent. There comes a time in the history of a nation that the culture becomes so sinful, that the culture as a whole cannot turn back to God. Your cities are burned: It is significant to understand that the past tense is often used by Isaiah to refer to the certainty of God's judgment in the future. The judgment is given as if it had already happened. God's prophet thus writes concerning the future as if it had already taken place. The picture of desolation here was yet to happen, but the people needed to know that its occurrence was certain. When God speaks in prophecy, it is as if the fulfillment has already happened. 1:10-17 Word ... law: The leaders of Judah had done the same as the leaders of Sodom and Gomorrah. They had forsaken the law of God. You rulers: When the leaders rebel
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God would wipe His disciplining hand over Jerusalem and remove all the dross of sin. What would be left would be pure, the minority who were faithful. 1:27-31 Though their sin brought destruction, their destruction (chastisement) revealed a remnant. The consuming fire of the Lord was unleashed on them for their own salvation as a remnant nation (See Hb 12:29). They had to be refined with the consuming fire of the Lord in order to recognize the deplorable state of sin into which they had fallen. Oak whose leaf fades: Sin had brought them to a spiritual drought, which drought made them as dry leaves ready to be sparked into a fire. When one becomes spiritually dry, he will be burned with the discipline of the Lord in order that repentance might be encouraged. For this reason, therefore, we do not despise the disciplining of the Lord.
reign) would be that people from all nations would flow unto it. Men and women would respond to the kingdom reign of the Lord that would be established far above all kings and kingdoms of this world. It would not be a physical kingdom as a kingdom of this world. It would be a spiritual kingdom (Lk 17:20,21). Let us go up to the mountain: The prophecy places the one who makes the invitation to go to Jerusalem, outside Jerusalem. This is a statement that would be made from those Jews who were scattered throughout the world who had made trips to Jerusalem after the events of Acts 2. Announcements would be made throughout the world to go to Jerusalem in order to be instructed in the word of God. Word would go from Jerusalem: With the nation of Israel, the law originated at Mount Sinai. In the future, however, the word would initially begin at and go from the city of Jerusalem in Palestine. Again, this is a picture of the evangelistic nature of the new order that was to come. The word of God would be spread abroad to all nations. It would not be confined to one nation as Israel. It would not be confined to one culture of people. It would originate with the Jews, but it would go into all the world and to all nations (Mt 28:19,20). Judge among the nations: God would send judgment among the nations by the preaching of His word. The judgment would come by the authority of the word. When men either accepted or rejected the preached word of Jesus, they would judge themselves (Jn 12:48). Beat their swords into plowshares: The people who would come unto the mountain, and thus, into the shelter of the house of God, would come for peace, not war. It would be there that they enjoy the brotherhood of mankind. They would enjoy peace because in God's house there would be no distinctions made in reference to nationality. In Israel, nationhood gave rise to physical conflict. However, in the new order, brotherhood would give rise to peace and harmony among men. Men would not seek to learn how to destroy their brothers, but learn to have peace on earth among men. The prophecy of verses 2:1-4 and Micah 4:1-3 were fulfilled in the 1st century. Hebrews 1:1,2 states that God spoke to the fathers before the coming of Jesus through the prophets. However, He "has in these last days spoken to us by His Son ..." (Hb 1:2). When the Hebrew writer wrote these words he was in the last days of national Israel. When Peter quoted Joel 2:28 in Acts 2:16,17, he said, "But this is what was spoken by the prophet Joel: And it will come to pass in the last days ...." Therefore, the last days of Israel were in existence when God poured out the Spirit in Acts 2:1-4. The phrase "last days" in the context of Acts 2 does not refer to the time of the "church age," that is, an age that began with the establishment of the church in A.D. 30 and will extend to the end of time. The statement emphasizes the fact that the last days were in existence at the time the Spirit was poured out on the day of Pentecost in Acts 2. Joel had said that in the last days God would pour out the Spirit. Therefore, Peter and the earthly disciples were in the last days of national Israel at the time the Spirit was poured out. If we say that the phrase "last days" refers to the entire church age, then we would have the church in existence before it began in Acts 2. The government of national Israel was finally destroyed in A.D. 70. Hebrews 1:1,2 was
Chapter 2 CHASTISEMENT BRINGS A FUTURE 2:1-4 This is a very significant prophecy in reference to the present reign of Jesus over all things. The prophecies of Isaiah 2:1-4 and Micah 4:1-3 are parallel. Both prophets discussed the same future events. Isaiah and Micah foretold the coming response to the future kingdom reign of Jesus. They discussed the effect the kingdom reign of God would have on men throughout the world (See comments chs 65 & 66). Last days: Isaiah affirmed that the events of this prophecy would occur in the last days. In view of the fact that the fulfillment of this prophecy took place in the days of the Roman kings, we must conclude that reference here was to the last days of national Israel. These days were in the days of the Roman kings. Reference was not to the "church age," or to a brief time before the final coming of Jesus. The last days were in existence at the time the prophecy was fulfilled (See comments At 2:16,17). Mountain of the Lord's house: The passage does not say that the Lord's house is that which would be established. Isaiah stated that the "mountain" of the Lord's house would be firmly established above every power. "Mountain" is metaphorical for the reign of the Lord that would be established above all kingdoms of this world. "Established" is a word depicting the idea that the Lord's reign would be firmly implanted in the hearts of man. "House" is a metaphor taken from the tabernacle, which to the Jews, was a symbol of God's presence in Israel. However, the house to come about which Isaiah spoke was not a physical structure. It would be spiritual in nature (Lk 17:20,21). Isaiah was using the word "house" as a metaphor to indicate that the presence of God would be among or in His people as the Jews understood His presence in Israel as symbolized by the tabernacle, and later, the temple in Jerusalem. All nations: The Lord's house would not be composed of a single nation as in the Old Testament. It would go beyond the nation of Israel. Peoples from all nations of the world would come into its shelter because of the strength of the mountain. This was a prophecy of the evangelistic nature of the people who would be of the house of God to come. People from all nations would come into the house of God because people of the house of God would go into all nations. Flow to it: The result of the establishment of the mountain (kingdom
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all nations, beginning at Jerusalem. In Acts 1:8 He stated that the apostles would be His witnesses in Jerusalem, in all Judea, unto Samaria, and to the end of the earth. He will judge among the nations: In John 12:48 Jesus said that people will judge themselves by their rejection of His word. One brings the judgment of Jesus upon himself according to his reaction to the word of Jesus (See Jn 9:39). When one hears the word and rejects it, he judges himself, for it is the word of Jesus that will judge him in the last day. This is why Paul stated that some Jews judged themselves unworthy of eternal life because they rejected the message of His preaching (At 13:46). God judges among the nations today through the authoritative word of His Son (See Hb 1:1,2). He will judge the world at the final judgment through Jesus and His word (At 17:31; Rm 2:16). Swords into plowshares: As opposed to physical warfare throughout the history of Israel, in the kingdom of Jesus there would be no physical warfare among men. In the kingdom, Jesus brings peace among races (Ep 2:14). In the church, Jesus gives peace of mind (Jn 14:27; see Is 16:33; Rm 5:1; Ph 4:7; Cl 1:20; 3:15). In every sense of the word peace, therefore, Jesus is what Paul said of Him in 2 Thessalonians 3:16, "Now may the Lord of peace Himself give you peace always in every way." 2:5-9 Because they had rebelled against the will of the Lord, Israel was walking in darkness. The evidence of their degradation was selfishness. They did not look to the needs of others, but each one to his own needs. Influences: Instead of keeping themselves as a unique nation by maintaining a separation from the nations around them, they adopted the ways of the nations who were without God. They engaged in trading contracts and covenants with foreign nations. They allowed the religious beliefs of those with whom they came into union to change their faith. Pagan rites and rituals characterized their religious behavior at the time Isaiah wrote. Work of their own hands: When a religious person desires to live according to his own wishes, he creates a god after his own imagination. His god is created in order to soothe his own conscience. In order to remember this god, the idolater forms a representation of his god in either stone, wood or clay. In this context, we must not forget that their treasures of gold and silver were formed into idols. There were no banks, and thus one's personal treasury was made into a unique idol for each household. In this case, therefore, their idolatry was not only in reference to foreign religions, but worship of their financial wealth (Cl 3:5). They worshiped their great treasures. Both the common man and the rich man participated in this religious/economic culture of materialism. 2:10-22 Day of the Lord: This was a day of judgment. It was judgment in time on the arrogance and materialism of a nation that had forsaken God. The day would come, however, when the idolaters would hide themselves from the terror of the Lord. In terror, they would seek to hide themselves in caves and caverns. When God is exalted, men are humiliated. Though one would be proud as the cedars of Lebanon, and strong as the oaks of Bashan, in terror he will seek refuge from the judgment of God. All the accomplishments of Judah would eventually be smashed by God because they had
written before this date. The Hebrew writer stated, "God ... has in these last days spoken to us by His Son ...." Therefore, God was speaking to men through Jesus during Jesus' personal ministry. He was speaking through Jesus before Jesus' death on the cross. He continued to speak by inspiration through the apostles and prophets after Jesus' death and before the destruction of Jerusalem in A.D. 70. Though God continues to speak today through the inspired written word, this does not mean that Hebrews 1:1,2 refers exclusively to these times, though this is the last dispensation of God's work on earth. Acts 2:16,17 refers to the last days of national Israel in which God poured out the Spirit and in which Jesus spoke to humanity. Jesus continues to speak today through His written word. But it was in the last days of national Israel, and before the destruction of Jerusalem in A.D. 70, that Jews were calling upon one another to go to Jerusalem to hear the word of the Lord that was preached by the apostles who stayed in Jerusalem for at least fifteen years after the establishment of the church. House of the God of Jacob: In Matthew 16:18 Jesus said during His earthly ministry that His church was yet in the future. However, in Acts 2:47 men and women were added to those who had submitted to the sovereignty of Jesus. In Acts 5:11 the church of the submitted is stated as being in existence. The church, therefore, was established sometime after Matthew 16:18 and before Acts 5:11. Between Matthew 16 and Acts 5 Jesus ascended to the right hand of God (Ep 1:2022). He was given dominion, glory and sovereignty (Dn 7:13,14). He now reigns as King of kings and Lord of lords (1 Tm 6:15). To this "mountain" of the Lord's sovereignty men and women of all nations have responded. They have responded in obedience to the gospel, and thus have become the spiritual house of God. Paul linked the phrase "house of God" with the "church of the living God" in 1 Timothy 3:15. Since the church is composed of people who have responded to the kingship of Jesus, we must affirm, therefore, that the church began when people first submitted to the kingship of Jesus. Jesus ascended to the throne of David about seven days before Acts 2. Peter announced the ascension and reign in Acts 2. People heard the message and were obedient to Jesus' sovereignty (At 2:41). Therefore, the church began when people first submitted to the sovereign reign of Jesus. On the day of Pentecost, as recorded in Acts 2, about 3,000 people first submitted to the kingdom reign of Jesus. It was at this time, therefore, that the church was established. Go and say: Jesus commanded His disciples to preach the gospel to the world (Mt 28:19; Mk 16:15). He died for the sins of the world. Therefore, His plea is "whoever believes in Him should not perish but have everlasting life" (Jn 3:16). All men are invited to come to the mountain of God's sovereignty. God is "not willing that any should perish but that all should come to repentance" (2 Pt 3:9). Obedient believers from all nations of the world flow to the mountain of God's sovereignty, and thus are obedient to the good news of Jesus' death, burial and resurrection (See comments Rm 6:3-6). This was the fulfillment of the prophecies of both Isaiah and Micah. The word of the Lord from Jerusalem: Jesus told His apostles in Luke 24:47 that the message of the gospel should be preached in His name to
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ronment of the old Jerusalem that was explained in chapter 3, this new Jerusalem would be the redeemed from captivity (Compare Ps 15 & 24). Though the historical application is in reference to the remnant that would return from captivity, we would also see in these words the coming of the Messiah, the Branch, and the sanctification of God's people who are now the church, the new Jerusalem (See 1 Co 1:2; 2 Co 1:1). Spirit of judgment: "Spirit" is from the Hebrew word that also means "breath." It was God's breath of judgment that purged them of sin. Cloud ... flaming fire: This is a metaphorical reference to the Shekinah that led Israel throughout the wilderness wanderings after they came out of Egyptian captivity (Ex 13:21; Nm 9:15; 10:34). God would manifest His presence among the repentant and cleanse the people of the new Jerusalem. Tabernacle: Or, tent. The tent of God would stretch over His people for protection. His atoning grace would be a place of refuge for those who were weary of their sins. When we submit to the will of God, God goes to work for us, both spiritually and physically.
forsaken Him (See Jl 3:16; Hg 2:6; compare Hb 12:26; Rv 6:15,16; 18:11-19). Cast away ... idols: The gold and silver will mean nothing when one is running for his life from the armies of either Assyria or Babylon. The idols will be powerless in the face of those who would eventually take the Israelites into captivity. However, it would only be then that they would realize the futility of all their wealth.
Chapter 3 3:1-9 The warning is that God is about to remove Judah's supplies and sustenance. God chided them concerning their rulers among them who failed to deliver them. He would replace them with children and babes, or those who behaved as mischievous children and insolent novices. Because of the lack of spiritual and moral leadership by the leaders, the people were oppressed and exploited. The social situation was so deplorable that any man with any means was asked to be a ruler over the people. Bread: If the bread was taken away, the life of the people was taken away. Supply of water: They could not trust in their supply of water that came into the walls of Jerusalem through the conduit that Hezekiah built. Evil upon themselves: When they suffered the judgment of God, they would realize that they brought their calamity upon themselves. If anyone sought to blame God, then they must face God through the pronouncements of His law. And in these pronouncements were judgments, if they forsook His law. 3:10-12 Cause you to err: See comments Js 3:1. Their leaders led them into apostasy because they did not stand up for that which was right. However, the people were guilty because they were willing to be led by unrighteous leadership. God would judge the leaders, but the people were individually accountable for themselves. 3:13-15 The rulers had reigned with little concern for the poor. They ruled for their own sake, and not for the sake of the people. Any ruler who seeks to dominate the people for his own benefit, stands under the judgment of God. If Israel would have maintained God's laws concerning the poor, there would have been no poor in the agricultural community throughout the land. 3:16-26 God will disgrace the proud women of Jerusalem. He will bring shame on these haughty ladies who paraded themselves before men in order to draw attention to themselves. All their treasured ornaments that they wore in order to enhance their beauty would be stripped from them. Such outward appearances were repulsive to God because they were worn by wanton women who were arrogant with their riches. All those things with which they dressed themselves would be traded for the rags of a captive. The war to come would claim the lives of all the mighty warriors, and lead to the decimation of males to the point that seven women would seek to find one available man to marry (4:1).
Chapter 5 GOD'S JUDGMENT ON WICKED PEOPLE 5:1-7 This is the song of the vineyard, a portrayal of God's planting of Israel as a vineyard in the land of promise (Compare Ps 80:8-13; Mt 21:33-46). Beloved: It was the God of love who planted Israel on a fruitful hill. The soil was fertile, and thus should have brought forth what was expected. The field was Palestine, the central trading route between the northern countries of the ancient world, and all of Africa to the south. It was a location where passing traders could be taught of God by the rural farmers of Israel. However, they failed to assume this responsibility. Fenced: God protected His people. Stones: The Canaanite nations were extracted, at least most of them. He expected: Everything was done in order that faithfulness be produced and God's name glorified. Wild grapes: The fruit of iniquity was a small, sour and hard grape that was useless for producing wine. Israel was planted with all the advantages, but produced wild and useless grapes. She was now useless for bringing glory to God. O inhabitants of Jerusalem: God asked Israel to judge themselves. He knew that they would pronounce the right judgment upon themselves. They knew their apostasy, but were too far gone at the time of Isaiah to turn back. Their existing culture had fallen from the righteousness of God, and thus they could not turn back. Though they knew the meaning of the song of the vineyard, they would still go into captivity because of their apostate culture. It is impossible for entire cultures to make paradigm shifts to righteousness when they are satisfied with where they are. Godless cultures have no moral conscience that will lead them back to God. In the case of Israel, God took away all His protection and handed them over to the invading armies of Assyria and Babylon. Hedge: He took away His blessing and protection. Wall: He allowed foreign nations to enter Palestine. Waste: Their farms were laid waste when thousands of Israelites were taken into captivity. 5:8-10 House to house: Greed drove the rich to consume the land by buying out neighbors. Farms became so large that
Chapter 4 4:1-6 Branch of the Lord: The Branch would be the founder of a new era for Israel. Isaiah speaks of the returned remnant that will have been purged of sin, and then brought back into the land of promise. In contrast to the social envi-
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5:26-30 Nations ... will come: If the northern kingdom would have known what these verses truly meant, they would surely have repented. But here God summoned the Assyrian Empire as His proxy judgment upon His vineyard that had gone wrong. He throws up the ensign in order that the army assemble for war against His people. The Assyrian army would come with swiftness, fully prepared to carry out God's judgment on an apostate nation. Their warrior culture would move them to totally consume the northern kingdom. When God makes such a pronouncement against a nation, even if the nation were His chosen people, only doom awaits.
a poor class was developed in Palestine during Isaiah's time. But such was contrary to the law of God (See Nm 27:1-11; 33:54; 1 Kg 21:3,4). They crowded out small farmers who were driven to the cities as the poor. Large land owners made no room for the poor to glean from the leftovers. Houses will be desolate: The punishment for greed would come when the invading armies of Assyria and Babylon would empty their houses of all their treasured goods. One bath: Though ten acres could produce thousands of gallons of grape juice, it would produce only one bath (8 gallons). 5:11-12 The wealthy of society became indifferent to the work of God through Israel. They consumed their time in drunken parties, unaware of the impending danger that was looming in the near future. Their wealth had introverted their behavior to think only of themselves. They were spiritually insensitive as they lived in a world of luxury they thought would never end. 5:13-17 The result of their material life-style was their indifference toward the work of God. Because of their indifference, they could not perceive that their nobles would die as a result of the judgment of God. The common people would be consumed with thirst. Sheol: The grave would be filled with the dead to the point that the dead could not be numbered. Foreigners: They would be extracted from their farmlands and taken into captivity. The traveling nomads would eat the fruit of their labors from their farms. 5:18,19 Cords ... cart ropes: What started out as supposedly insignificant violations of the law had grown into cultural values that directed the behavior of society. Common individual sins became cultural norms by which society conducted itself. They arrogantly and ignorantly hasten the work of God to bring judgment upon them. But what they thought would be a glorious future by the work of God, was to be national calamity. What they thought would be God's good work in their lives was actually God working to bring His judgment upon them. 5:20-23 Their cultural norms that should have been based on the word of God, were now based on a perversion of righteousness. It was not like it was during the days of the judges when individuals and individual tribes sinned, and then could repent, for they knew the law to which they could repent. They were now a generation that could not nationally return to God, for their moral norms were so twisted that they could not return to the law of God. Wise in their own eyes: They had become a law unto themselves, and thus rejected the law of God (See comments Mk 7:1-9). When societies create their own moral codes, they will reject the law of God. Men of strength: They took pride in being able to drink much. Justify the wicked: Drunken judges are a disgrace to society. They pervert justice because they are perverted in their thinking. Much strong drink had intoxicated their thinking. 5:24,25 Fire ... consumes: God's judgment on them would send thousands to death. They were corrupt to the root, and thus brought forth blossoms of iniquity. Their selfish prosperity manifested the depth of their iniquity. The reason the sinful culture went so deep was that they had rejected the law of God (Hs 4:6; compare Mk 7:9). His anger: See 9:12,17,21; 10:4; 23:11.
Chapter 6 ISAIAH'S CALLING 6:1-5 King Uzziah: During the last twenty years of Uzziah's life, Isaiah ministered as a prophet in Judah. Because of Uzziah's presumptuous behavior in reference to the temple, he was cursed with leprosy (2 Ch 26:16-21). His son, Jotham, reigned as a coregent king in the absence of his father. It was during this time of national uncertainty that Isaiah was reaffirmed as a prophet of God with the vision that is explained in this chapter. Israel's king had died, but the true King of Israel was still reigning in heaven, exalted and glorified. Seraphim: Or, "the burning ones." The whole earth: See Ps 8 & 19. My eyes have seen the King: Other than seeing the Lord, the One Isaiah saw in this vision is not specified. He was not identified specifically until John wrote centuries later concerning Jesus, "These things Isaiah said because he saw His [Jesus'] glory and spoke of Him" (Jn 12:41). I am undone: This is what we would expect of mortal man in the presence of a divine manifestation of God (Ex 33:20). The closer one comes to realizing the presence of God, the more he is humbled in worship. When one is in the presence of a manifestation of God, he realizes his frailty and insignificant being. Because of his fallibility, Isaiah confessed his unworthiness. Man's lips, that often betray hidden fractures in the human heart, are unworthy to give praise in the presence of divinity (Js 3:2). Because God keeps His presence just beyond the realm of our sense perceptions, are we able to voice our praise of Him. If He manifested Himself directly to us, we would be undone as Isaiah, and thus would be speechless. 6:6,7 The hot coal was taken from the altar upon which the sin offering was made for the nation (Lv 17:11). The seraphim touched the coal to the part of man that reveals so much sin. In this case, it cleansed Isaiah of sin in order that his lips be used to minister God's word to the people. His mouth and heart were thus cleansed of iniquity and sin in order that he assume his destiny for God. 6:8 Here am I. Send me: God knows the hearts of those who will answer His call to preach to His people. He knew the heart of Isaiah. He knew that Isaiah would respond to this vision in the manner that is herein revealed. In this case, Isaiah was privileged to see a manifestation of the presence of the Lord. He thus responded to be the Lord's ambassador. It would be many centuries later when the Lord Jesus would set foot on this earth and again motivate men to go into all the world (See comments Mt 28:19,20; Mk 16:15,16).
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6:9,10 Isaiah would never be able to feel that his preaching was successful. He was commissioned to a spiritually insensitive people, a people who were dull of hearing. They were dull of hearing because they had no interest in hearing the word of God preached. They had no concern for what God had to say in reference to their behavior. He would suffer severely because of what he would say to the people. These words indicate a mission of failure if one considers responses to one's message a measure of success. 6:11-13 Lord, how long: Because of the futility of the mission, Isaiah voiced his frustration. But this would enter into the realm of God's foreknowledge. Isaiah would experience the fall of the northern kingdom, but not the fall of Judah. He saw what was happening in the north, and thus was given a visual illustration of what would happen in Judah. Through mass deportations by the Assyrians and Babylonians, Palestine would essentially be emptied of inhabitants. The land would be laid waste and houses emptied. The holy seed is its stock: The desolation would be almost complete. But out of the stump, the seedline promise given to Abraham, there would continue the Davidic seedline (Gn 12:1-3). The remnant would emerge and remain. From the remnant that would remain, One would come forth who would be a blessing to all mankind.
a tunnel project to bring water from a pool outside Jerusalem into the city. The project was later completed by Hezekiah (22:9,11; 2 Kg 18:17; 2 Ch 32:3,4,30). Take heed and be quiet: It was a time to remain calm. Ahaz was around thirty years old, and Isaiah was not much older than twenty. It was a time, therefore, that both prophet and king had to remain calm in the face of an allegiance of two nations that sought to conquer Jerusalem. 65 years: This would be the time in the future when Assyria would conquer the nations of both Syria and the northern kingdom of Israel. If you will not believe: This was an opportunity for God to call on Ahaz to believe what He was saying through His prophet, Isaiah. If he did not believe, he would be taken out. 7:10-17 Since Ahaz refused to ask for a sign, Isaiah gave his own sign. Depth ... height: This is possibly from Sheol to heaven, though some suggest that reference is from the earth to heaven. I will not ask: Ahaz probably did not want to commit himself to God's plans. If he asked for the sign, and it was given, then he would have to commit himself to follow God's course of action (Compare Ex 17:2; Dt 6:16). If Isaiah made the request, then Ahaz could say that it was Isaiah's scheme. It seems that at this time Ahaz had already determined to make an alliance with Assyria in order to resist the attack of Rezin and Pekah. He was determined to trust in Assyria and not God. A virgin will conceive: The immediate context of this statement is that a young woman would conceive, and then bear a son. Before this baby passed through its younger years, the nations of Syria and the northern kingdom, Israel, would have gone into captivity by the hands of the Assyrians. Virgin: The Septuagint, which was a translation of the Hebrew Old Testament, used the Greek word "virgin" in this verse to translate the Hebrew word almah, meaning a young maiden of marriageable age. The Hebrew word bethulah, which specifically means a virgin, is not used. The reason it is not used was for the purpose of making this prophecy two fold. The Holy Spirit sanctioned the Septuagint translation by Matthew's quotation of the verse in reference to Jesus in Matthew 1:22,23. Because the prophecy was quoted in reference to Jesus, then we would conclude that there was a double prophecy made by Isaiah. The first fulfillment was in reference to Isaiah's immediate historical context, and the second was in reference to the Messiah, Jesus, who was born of a virgin. The difference between the two births, therefore, was that the child that was born in Isaiah's time was not of a virgin birth, but Jesus' birth was of the virgin Mary. Immanuel: Or, "God with us." Know to refuse evil and choose good: This would be before the child was of the age where he would be accountable for his decisions in reference to right and wrong. 7:18-25 Fly ... bee: The Egyptian gadfly and the Assyrian bumblebee would infest the hills and valleys of Judah. Razor: As the hired barber would shave clean the head and beard of a man, so would the Assyrian army shave through the kingdoms to the north in order to clean the earth of them. The Assyrians would also shave Judah of her fields and productivity outside the walls of Jerusalem. People would have to live on subsistence diets in order to survive. The land would be deserted, and thus cultivation would cease. The land would go back to
Chapter 7 HOPE IN THE COMING MESSIAH 7:1-9 The Syro-Ephraimitic War took place in 734 B.C., about 12 years before the northern kingdom of Israel was conquered and taken into Assyrian captivity in 722/21 B.C. This message came in the last days of the existing northern kingdom of Israel. The southern kingdom, Judah, would be spared until its final fall in 586 B.C. when it would eventually be taken into Babylonian captivity. The Assyrian Empire, under the reign of Tiglath-pileser, was expanding to the north of Palestine. Both Syria (with its capital, Damascus, and reigning king, Rezin) and Israel (the northern kingdom referred to as Israel, with its reigning king, Pekah, in its capital, Samaria), formed an alliance against the Assyrians. In order to enhance their efforts against Assyria, they proposed to subject their foe to the south, Judah, with its king, Ahaz. Since Hoshea, the last king of Israel, assassinated his predecessor in the 12th year of Jotham, Ahaz was actually reigning coregently with his father, Jotham (See 2 Kg 15:30). In order to defend Judah, Ahaz sent to Tiglath-pileser a plea to help him against the threat of the alliance between Syria and Israel. Tiglath-pileser answered the appeal, and thus conquered the two enemies of Judah. This move by Ahaz angered God, and thus Isaiah was given the following messages with which to confront Ahaz. Because of his lack of faith in God to protect Judah, the Assyrians would plunder the countryside of Judah, raping the land of its productivity. The land would revert to open pasture lands where roaming livestock would feed. Rezin ... Pekah: At this time in the history of the northern kingdom of Israel, the people had fallen so far away from God that they made an alliance with Syria in order to make war against their fellow Jews to the south in Judah. Conduit of the upper pool: Ahaz began
415 Isaiah 8,9 Dickson Teacher's Bible Commentary
the wild where wild animals would roam. Because the inhabitants would flee from the land, unattended livestock would wander throughout the land. The invading Assyrians would take the northern kingdom into captivity, but the devastation of Judah would be a warning to the southern kingdom that they should repent and return to God. Judah would suffer the consequences of Ahaz's decision to trust in the Assyrians and not in God.
willingness to accept Jesus as the Messiah (See comments Mk 7:1-9). 8:16-18 Isaiah sealed the written prophecy and entrusted it to his disciples. He proclaimed the prophetic meaning of the names of his two sons as signs, and then waited for God to bring to pass the fulfillment of the prophecy. 8:19-22 The evidence of a society that has turned away from God is when the people listen to supposed spooks and spirits that are the figment of their own imaginations (See comments Hs 4:6). Mature people with faith in God understand that God created our minds with the ability to imagine unreal fantasies by which we can bring ourselves into the bondage of our own fears. Instead of consulting God through His word, the people in Isaiah's day ran to those who were leading them astray by their presumptuous fantasies. They consulted the fantasies of their imaginations in order to find an answer for the calamities of life. They were sorely wrong in believing such fantasies. No light in them: Those who do not base their beliefs and behavior on the word of God have no light in them. Those who base their beliefs on their own imaginations have no security or hope for others. Only the word of God is a solid foundation upon which we can base our beliefs.
Chapter 8 8:1-4 Mahershalalhashbaz: Some translations place the meaning of this name in the text of verse 1, with the name being stated in verse 2. The meaning of the name was prophetic, meaning, "speed to the spoil," or "hasten to the booty." The child's name would be prophetic of the downfall of Syria and Samaria to the Assyrians. The plundering would reach even to the walls of Jerusalem. Two witnesses were to verify the prophecy with their signatures. Uriah: This was possibly the high priest (2 Kg 16:10-16). He would have been a witness who was more in agreement with Ahaz. Zechariah: This was possibly the father of Ahaz's wife (2 Kg 18:2; 2 Ch 29:1). This witness, also, would not be in favor of Isaiah's prophecy. But they had to give their witness to the prophecy, and thus would be forced to confess to the accuracy of its fulfillment. Prophetess: Isaiah's wife. Damascus ... Samaria: These two capitals represented their nations. Before the child of the prophet and prophetess could speak, Assyria, through its king, Tiglath-pileser, would ravage both Syria and Israel. 8:5-10 Because of Ahaz's trust in Assyria, and not God, Judah would pay the price for his faithlessness. Assyria would come from her home on the Euphrates River, pass through Syria and Israel, and then overflow into the land of Judah. Shiloah: This was a large spring of water southeast of the main city of Jerusalem. Instead of trusting in the gentle peace and security that comes from God, Ahaz and Judah would experience a flood of the Assyrians who would devastate the land. Gird: All those who would put on their armor and swords would be overcome by the invading Assyrians. Counsel together: Even if countries would make alliances in order to muster their armies against the strength of the Assyrian army, they would be conquered. God was using the Assyrian army as His proxy judgment on both Syria and Israel. No army, therefore, could stand against His plan to judge these two nations, and finally, devastate the countryside of Judah. 8:11-15 Conspiracy: Or, treason. Isaiah was exhorted by God not to give in to the majority opinion of the people. When they cried out that all was a conspiracy against the nation, he was to remember that what was about to happen was the work of God. When people put their nation before God, they are doomed. Fear: Godly men must fear God more than they fear men. They must fear God more than the popular beliefs of ungodly societies. A stone to strike and a rock to stumble over: Israel would stumble over the rock of God's will (Ez 11:16). This historical event would happen again when Jesus, as God's manifestation on earth, was the occasion over which the Jews again stumbled in unbelief (Mt 21:44). Belief in their traditional religiosity was stronger than their
Chapter 9 9:1-7 Verse 1 in the Hebrew text is a part of the context of chapter 8, and thus should be 8:23. A great light: Isaiah pictures the reign of the Messiah who brings an era of light and peace. This would be the time of the restored remnant as they submit to the kingdom reign of the Messiah. For unto us a child is born: Isaiah prophesied that the "Prince of peace" would sit on the throne of David. This Prince would exercise sovereign rule. He would establish the sovereignty by exercising judgment and justice. Luke 1:31-33 is a record of the angel's statement to Mary concerning the child to whom she would give birth. Her child Jesus would reign on the throne of David (Lk 1:32). Heavenly authority was given to Jesus (Mt 28:18). With this authority, He reigned "over the house of Jacob forever, and of His kingdom there will be no end" (Lk 1:33). The Hebrew writer quoted Psalm 45:6,7 in Hebrews 1:8. "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom." This was prophesied in Psalm 45 and fulfilled in Jesus as He sat upon the throne of David in the heavenly places when He ascended to the Father (Ep 1:20-23). The Hebrew writer correctly concluded, "Now this is the main point of the thing we are saying: We have such a High Priest who is seated at the right hand of the throne of the Majesty in the heavens" (Hb 8:1). Jesus has fulfilled Isaiah 9. He is now ruling with all kingly authority as head over all things and as King of kings (See Mt 28:18; 1 Tm 6:15). Mighty God: Since Jesus was the fulfillment of Isaiah 9, then He is referred to as God in verse 6. Jesus was an earthly manifestation of the triune God. Prince of peace: Isaiah prophesied that the "Prince of peace" would sit upon the throne of David. This Prince would exercise sovereign rule. He would establish a sovereignty of judgment and justice. Jesus is now reigning as the Prince of Peace over all things in heaven and on earth.
416 Isaiah 10 Dickson Teacher's Bible Commentary
THE DOOM OF SAMARIA 9:8-12 Pride and arrogance: Their prosperity had made them feel self-sufficient, and in feeling self-sufficient, they felt that they did not need the help of God. But such arrogance led them into sin, and thus brought on the judgment of God. Word ... fallen on Israel: This was God's word of judgment of the northern kingdom. Ephraim: This major tribe of the north was representative of the entire northern kingdom. We will build: Their arrogance was manifested in their self-reliance. They felt that they could stand on their own strength, and thus did not need the power of God. Rezin: Once the Assyrians conquered Syria, the Syrians were compelled to join with the Assyrians against the northern kingdom of Israel. Thus the Assyrians, with the Syrians and Philistines, fought against Israel who was caught in between their foes. 9:13-17 Both royalty and common people would suffer from the national calamity that was to come. No one would be spared. The entire culture of the northern kingdom became wicked, and thus it was a nation that had to suffer the consequences of wicked behavior. 9:18-21 The nation was imploding, and thus rivalry moved them to strive against one another. The tribes of Ephraim and Manasseh were descendants of Joseph. Both tribes set themselves against Judah. They were thus consumed by their own wicked behavior against one another. Fuel: The people were their own fuel, for they had set themselves against one another. When a society becomes evil in its very nature, the citizens turn against one another. He will eat: In their strife, they were destroying their own brothers. They had moved so far away from their loyalty to one another as the tribes who descended from Jacob, that they fought against one another as rival nations (See comments Mt 10:21,36; Mk 13:12). They moved from being autonomous from one another to the point of destroying one another. His hand is stretched out: This was God's hand of judgment upon His people.
THE DOOM OF ASSYRIA 10:5-11 Rod of My anger: Assyria was the instrument of judgment by which God judged Israel. Though Tiglathpileser, king of Assyria, did not know this, God was working through him at the right time in history in order to bring him as a rod of punishment upon Israel. God used an ungodly nation to judge what was supposed to be a godly nation. Ungodly nation: Israel's punishment resulted from the ungodly nature of their government leaders and culture. Carchemish ... Arpad ... Damascus: The Assyrian king became arrogant in taking credit for his victories over these capital cities that were north of Israel. He took credit for what God had actually accomplished in making it possible for him to conquer these kingdoms. Kingdoms of the idols: The idols represented the mental strength of a particular kingdom. They represented the spiritual and moral confidence of a nation, and thus the gods of the nations were national gods. They were symbols of patriotism. The idol gods had been created after the patriotic imagination of each nation in order to maintain the loyalty of the people. Thus when the nation fell, the idol god fell. Assyria arrogantly assumed that her idol god was superior to the gods of the nations they had conquered. What they did not know was that the true God of heaven was using them to do His work. What the Assyrians would eventually realize was that their idol gods were not able to deliver them from the Babylonians. 10:12-14 I will punish: God brought the Assyrian Empire into existence for the purpose of bringing judgment on the apostate Israel. Once the judgment was rendered, there was no more need for the Assyrians. God took them out in order to raise up another nation (the Babylonian Empire) that would in time be used as Assyria in order to bring judgment on Judah. Thus God used pagan nations in order to work all things in history in order to bring about His purpose for the existence of the world and the destiny of Israel. 10:15-19 God's judgment on Assyria for their arrogance will almost bring them to annihilation. There will be so few standing that a child can count them. However, Israel will survive the onslaught of this fierce nation. Though Assyria would be destroyed because of her arrogance against God's people, she would no longer be left as a nation. All that is left of the great Assyrian Empire today are stone monuments. 10:20-23 The remnant: This word introduces a very significant theme throughout the prophets. God never intended that in His judgment of Israel He would wipe them out of existence. In order that the promises be fulfilled that He made to the fathers, a remnant had to be restored to the promised land for the coming of the Messiah (See Gn 12:1-3). Rely on the Lord: Ahaz had made an alliance with Assyria in order to gain protection from Israel and Syria to the north. But when considering the remnant that would eventually return after both the Assyrian and Babylonian captivities, the people would no longer trust in earthly kings. They would once again be restored to God only as their king. They would once again restore a theocratic government which they had before they cried out for a king on earth as the nations around them. 10:24-27 In the message of the destruction that was to
Chapter 10 10:1-4 The government, with the judges and courts, had become corrupt and unjust. Laws were established that had no regard for the law of God by which they should have been basing their code of conduct. Their laws were twisted and prejudicial toward the poor, widows and orphans. Their courts were means by which they could oppress the people. Simply because a government existed did not mean that the government was righteous. In the case of apostate Israel, their government was sinful. Governments that write constitutions that are contrary to the moral principles of God's law are binding on the people ungodly principles. Day of visitation: This was the time when God would come on them with destruction through the Assyrian army. When God visits, it is for judgment. Leave your glory: When God came in judgment, they could not hide their material possessions in which they took pride. The excess of their material prosperity turned them to competing individually with one another. This led to a lack of concern for others as they competed with one another in order to profit more from one another. Their greed thus resulted in their broken relationships with their neighbor.
417 Isaiah 11 Dickson Teacher's Bible Commentary
come upon Israel through the army of Assyria, there was a message of hope. Israel, therefore, must not fear annihilation. It would be the Assyrians who would suffer such destruction. A remnant would remain of Israel. Since this prophecy was directed specifically to the northern ten tribes of Israel, then we must conclude that a remnant of all twelve tribes would be restored. None would be lost forever among the nations. No tribe would go into annihilation. The anointing: Because Israel was a nation that was playing a part in God's eternal plan of redemption, she would always survive until God had accomplished His plan through her. When the plan was completed, then national Israel would lose her identity in the spiritual Israel of God (See comments Gl 3:26-29). 10:28-34 The Lord ... will lop off the bough with terror: As the bough, a large branch of a tree, is lopped off, God would lop off Assyria. Assyria became arrogant because of the great accomplishments in battle that God had granted to her. Unfortunately, she sought to advance too far against the people of God. Sennacherib brought his army to the gates of Jerusalem in order to continue the conquest of Judah. However, it was not the time for Judah to fall. She had not digressed in sin as Israel to the north. God would give Judah a little over one hundred years more of existence before bringing the Babylonians as His proxy judgment against Jerusalem. But until then, it was determined by God that Judah would not fall to the Assyrians during the days of Isaiah. Thus when the Assyrians came to take Jerusalem, Hezekiah, the king of Judah, turned to God. God then sent His Angel to kill in one night 185,000 Assyrians. Sennacherib, Assyria's king at the time, returned in disgrace to Nineveh where he was eventually assassinated (37:36-38; 2 Kg 19:35-37).
who took bribes. Righteousness: He would be encircled with that which is right, for in Him there would be no sin. Under the reign of the Branch, justice would be equal for all, for all would be considered equal, regardless of positions or possessions. 11:6-9 These verses describe the relational environment that the Branch would produce among men. In the historical context, it is hard to escape the fact that Isaiah was speaking of the return of the remnant from captivity. This conclusion is indicated by the content of verses 10-16. However, a metaphorical understanding would be that Isaiah was looking beyond the event of the restoration of the remnant. For this reason, in using metaphors of an earthly environment wherein there would be no dangers or strife, this could be a description of the spiritual environment of the church. Since the ones to whom Isaiah wrote had no existing environment that would define the spiritual environment of the church, Isaiah used what was probably the environment of Eden. He did so in order to picture the social environment that the Messiah would produce among those who would be the spiritual Israel on earth, the church (Compare comments Rv 21). 11:10-16 Gentiles will seek Him: The nation of Israel was to be the banner of the Lord to the nations. However, they forsook that responsibility before they went into captivity. Those who would return from the captivity would proclaim to the world that God was with His people. The root of Jesse, Jesus, would draw the Gentiles to Him through the preaching of the gospel to all the Gentile ethnic groups throughout the world (See comments Mt 28:18-20; Mk 16:15,16). To recover the remnant of His people: There would be a literal return of a remnant of the twelve tribes of Israel to the land. They would return for the purpose of receiving the Messiah who would come from the root of Jesse. None of the prophets ever spoke of a national assembly of every Israelite in Palestine after the captivities. Only a remnant of each tribe would return. Herein is described the representatives of some of the tribes who would return to Palestine within the one hundred years after they were first freed from captivity by Cyrus, king of the Medo-Persian Empire. There was a remnant of every tribe within the three returns that started in 586 B.C. (See comments Er & Ne). God brought back the remnant in order that an identified national Israel be in existence in Palestine at the time of the coming of the Branch who would sit on the throne of David. Thus the promises and prophecies that were made to the fathers of Israel were identified as fulfilled. Judah will not harass Ephraim: Their autonomy from one another had led to tribal strife among themselves, which strife led them down a road to God's judgment. They will fly: The picture here is based on the Israelites' deliverance from Egyptian captivity. They will be delivered in a way that they were metaphorically flying free as the birds of the air. Only God could provided such a deliverance. Sea of Egypt: The Red Sea. River: Possibly, the Nile. Taken from the exodus of Egypt, the Israelites would come again as a united nation from the opposite direction. They would come from former Assyrian territory, from the land of the Euphrates River.
Chapter 11 GATHERING OF THE REMNANT 11:1-5 This chapter is key to the Messianic messages of Isaiah. The Messiah would shoot from the stem of the house of Jesse. He would be a branch from the family roots. He would go forth with the power of the Holy Spirit. Spirit of wisdom: He would give right judgments in contrast to the prejudicial judgments that were made by the government officials of Israel at this time in their history. Spirit of understanding: He would be able to execute judgments that were based on a correct evaluation of all things. He would be able to distinguish what was true and right in all matters of life, regardless of whether one was rich or poor. Spirit of counsel: He would make impartial judgments by imparting liberating counsel to those who were oppressed. Spirit of ... might: His destiny would be established, from which destiny He would not detour because of His strong character. He would not vacillate as the kings of the nations among which Israel existed at the time of the writing of this message. Spirit of knowledge: He would come with the knowledge of God for man. Spirit of the fear of the Lord: He would come and do the Father's will, from which He would not turn away. He would be obedient in all things. Reprove with equity: In all things, He would render just judgment and show fairness to all. He would be a relief from the unfair judgments that were made by judges
418 Isaiah 12,13,14 Dickson Teacher's Bible Commentary
Chapter 12 12:1-6 This is the conclusion to the preceding preaching and prophecy of Isaiah concerning the return of the remnant and the Messiah. This chapter includes two songs that the returnees were to sing because of their deliverance from captivity. From the time Isaiah wrote these words, it would be about 200 years before the songs would be sung. The song of verses 1 & 2 is a thanksgiving song that is to be sung to God for His deliverance. The song of verse 4 is a song that gives thanks to God for His work among the nations in order that the deliverance of Israel be seen as the work of God. When one takes time to see all that God has done in his personal life, he too can sing to the nations the great things that God does in the lives of His people. God asked Israel that they testify to the fact that it was God who worked the wonder of their return. He would ask us to give Him praise by letting others know what He has done for us in delivering us from the bondage of sin (See comments Lk 8:39; 2 Co 4:15).
their home countries in order to escape the fall of the empire. This prophecy would be fulfilled decades later. 13:17-22 Medes: Centuries before these events took place, Isaiah named those who would be God's "sanctified ones" who would bring to an end the Babylonian Empire. Not value silver ... gold: When the Medes and Persians joined in a united force against the Babylonian Empire, they would not be stopped by any tribute that might be offered by the Babylonians. No pity: The Medo-Persian army had no mercy in bringing down the Babylonian Empire. Sodom and Gomorrah: As these two cities remained uninhabited for centuries after their destruction, so would Babylon. The Arabian bedouins would not pitch their tents there or use the area to pasture their flocks. The entire region would be haunted by wild beasts who roamed freely throughout the territory where the famous city was located.
Chapter 14 14:1,2 When God brought judgment on Israel, Babylon was used as His proxy judge. However, Israel's restoration meant that Babylon had been judged. God would have mercy on His people, and thus restore them to the land of their possession. Captors captive: Reference here could be to the deliverance of Israel during Esther's time, and/or to the time when the remnant left Babylonian territory under the direction of the Medo-Persian King Cyrus. A decree was written by Cyrus to allow the Jewish captives to return to the land. When they prepared for their journey back, those of the old Babylonian nation were to aid them in whatever way possible. The Jews were exalted over the Babylonians because of the decrees of the Medo-Persian King Cyrus. 14:3-11 Verses 5-24 are a taunt of the Babylonians. The world tyrant was to be brought down, down to Sheol and the worms that consume dead bodies. The staff of Babylon's wicked and harsh manner by which she dealt with other nations is to be broken. The scepter of authority by which she reigned over other countries has fallen. The nations are at peace because the Empire has fallen. The Babylonian Empire represented an era of empires that conquered in order to plunder. The Medo-Persian Empire conquered in order to rule and bring peace among conflicting nations (See comments Er & Ne). Trees rejoice: The personification is that the invading Babylonian army would no longer cut down trees in order to conquer cities. Sheol: Those who have already passed to the grave taunted the arrogant Babylonian leaders who also had now been brought down to the grave. Death is the great equalizer. 14:12-21 These verses continue the taunt of Babylon, and specifically the arrogant king of Babylon. Morning star: This is a reference to the one identified in verse 16 as the man who made the nations of the world tremble. Though the king of Babylon exalted himself to the position of a god, he was humbled and humiliated to Sheol. He was a morning star that brought light by his power and influence, but quickly was brought down to darkness by God. He made the nations of the world tremble. Now he must tremble in Sheol for the eternal condemnation to come (Mt 25:41). All the kings of the nations: Those whom Babylon humbled were buried with honor, but the morning star of Babylon suffered the abomina-
Judgment Of Neighboring Nations
(13:1 – 23:18) Outline: (1) Judgment of Babylon (13:1 – 14:23), (2) Judgment of Assyria (14:24-27), (3) Judgment of Philistia (14:28-32), (4) Judgment of Moab (15:1 – 16:14), (5) Judgment of Damascus (17:1-3), (6) Judgment of Israel (17:4-14), (7) Judgment of Ethiopia and Egypt (18:1 – 20:6), (8) Judgment of Babylon (21:1-10), (9) Judgment of Edom and Arabia (21:11-17), (10) Judah's sin (22:1-14), (11) Message against Shebna (22:15-25), (12) Judgment of Tyre (23:1-18)
Chapter 13 JUDGMENT OF BABYLON 13:1-5 At the time of this prophecy, the Babylonian Empire had not yet come on the scene of world history as a major power. Burden: Those nations that lifted up their hand against the people of God had to bear the burden of destruction that came from the Lord. Thus Isaiah here gives a pronouncement that Babylon is doomed. Sanctified ones: These were those nations that God used to bring destruction on other nations. In the historical context of Babylon, the ones set apart by God to bring judgment upon them was the Medo-Persian Empire. After God used the Babylonians to judge Judah, He then used the Medo-Persians to judge Babylon. 13:6-16 Day of the Lord: This was a time of judgment in time upon those people and nations that God was judging. It was a time of destruction from the Lord. When the destruction came on Babylon, there would be no resistance. Historical records state that there were no major battles when Babylon fell to the Medo-Persian Empire. Stars ... sun ... moon: This is judgment on the high officials of the government. They would no longer send forth their influence over the people of the kingdom they ruled. They would be punished for their evil. Their arrogant attitudes brought on the judgment. In the judgment, therefore, they would be humbled. Arrogant tyrants who handed down injustice to the people would themselves be judged justly for their wickedness. Every man will return to his own people: As a stampede of wild animals, those who were expatriates in Babylon would flee Babylon to
419 Isaiah 15,16,17 Dickson Teacher's Bible Commentary
Chapter 16 16:1-5 Moab's only hope was to send to Judah a peace offering from Petra (Sela) to which they had fled. They would do this in order to find refuge for themselves as fugitives. Throughout their early history, Moab was not hospitable to Israel in the days after Israel's wilderness wandering when they were approaching the land of Canaan. Now Moab, in her own wilderness wandering, would plead to Israel for sanctuary. The historical tables were to be turned. Hide the outcasts: Isaiah asked for Israel to be the forgiving relative, for the Moabites were also descendants from Abraham. In mercy the throne will be established: God has no mercy on those who show no mercy (Js 2:13). If Judah shows mercy to her relatives, the Moabites, then she herself would receive mercy. The throne of David would thus be continued because it had been established on a foundation of mercy. 16:6,7 Moab was known for being arrogant and haughty. But within a few years from the time of this prophecy, she would be humbled. Her cry to Israel for help must be heard and responded to with mercy, not judgment. 16:8-12 The food supply of Moab would be destroyed. When the attacking destroyer came upon her, the battle shout would replace the shout for joy they made during their harvests. When the enemy was upon them, the Moabites cried out to their god Chemosh, but there was no reply. For Isaiah, it was a pitiful sight to see men cry out to a god they had created after their own imagination. When men create gods that conform to their own beliefs, they cry out to these gods only when they are in trouble. 16:13,14 Word that the Lord has spoken: See Nm 24:17; Dt 23:3,4. Years of a hireling: As a servant counts the days of his contract in order to fulfill the exact number of days of labor, so the proclamation made concerning Moab would be for a definite period of time.
tion of being trodden under foot by men. Destroyed your land ... people: When evil rulers take control of their countries for their own benefit, they have little concern for the people. They will sacrifice the people for the sake of continuing in power. His children: The children will not bear the guilt of their wicked fathers, but they will suffer the consequences of their sinful actions. The family of the wicked king of Babylon had to suffer the consequences of their wicked father. 14:22,23 God's judgment is just because those who are judged with condemnation have brought condemnation on themselves by their wicked deeds.
JUDGMENT OF ASSYRIA 14:24-27 This brief statement in reference to Assyria places the beginning of God's judgments on the nations (Assyria and Babylon) in the historical context of the imminent fall of the northern kingdom and threat of the southern kingdom. Assyria would take the north captive. Babylon would later take the south. Both nations were arrogantly bringing destruction upon God's people. In the same prophecy concerning the doom of the captors, Assyria is briefly mentioned with Babylon. Both Assyria and Babylonia would be judged for arrogantly laying their hands on God's people. Surely as I have thought: Nothing would deter the coming judgment upon Assyria. The doom was certain because God knew that they would not repent of their wickedness.
JUDGMENT OF PHILISTIA 14:28-32 See 2 Ch 28:18-27. It is difficult to determine the exact date of the death of Ahaz. He could have died anywhere from 727 to 716 B.C. Do not rejoice: The Assyrian's threat of Philistia was broken with the death of Tiglath-pileser. They must not rejoice, however, for their rejoicing will be premature. Serpent's root: Sargon succeeded Tiglath-pileser, and was a more vicious king. Flying serpent: Sennacherib succeeded Sargon, and then ravaged southern Palestine, including Philistia. Though there would be a remnant of Israel, there would be no survivors of Philistia. In the destruction to come upon Philistia, even the poor of God's people would be better off than Philistia. God's remnant can find refuge in the Lord, but the Philistines have no one in whom they can trust. Their gods would not deliver them.
Chapter 17 JUDGMENT OF DAMASCUS 17:1-3 Syria had made an alliance with Israel, the northern kingdom, in order to bring Judah in with them to defend themselves against the Assyrians. Isaiah's message to those in Judah was that both Syria and Israel would fall, which fall came in 734 B.C. Damascus, the capital of Syria, would be destroyed to the extent that it would become an open range for the grazing of unattended flocks. The destruction of Ephraim, the northern kingdom, would manifest the passing of much of the glory of ten tribes of Israel. Nevertheless, there would still be a remnant that would be restored in the future from the ten tribes of the north.
Chapter 15 JUDGMENT OF MOAB 15:1-9 The two principal cities of Moab would fall in one night. The Moabites would thus shave their heads and cut off their beards. They would wail while clothed in garments that manifested deep sorrow. They would ascend to their idols on the high places, but there would be no answer from their false gods. My heart will cry out for Moab: Isaiah had sympathy for Moab. He realized that God would bring great suffering on this people. Even those who would escape the battles would face calamity. They would face calamity because the places to which they would flee would also be turned to waste lands. And though they fled, the rivers would run red with blood as the conquering soldiers ran them down.
JUDGMENT OF ISRAEL 17:4-6 Jacob, the northern kingdom, would be reaped by the Assyrians. Her sins had made her ripe for God's judgment. However, though she would be reaped because of her sins, there would be a remnant left as the reaper leaves a few olives on the branches that he cannot reach. Bough: The branch of a tree, usually the larger branches. 17:7,8 God's judgment on the northern kingdom, and Isra-
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Chapter 19 This chapter is divided into two messages. In verses 1-17 Isaiah pictures a nation that digresses into moral degradation and falsehoods. In verses 18-25 he pictures a nation in repentance that is seeking the Lord. 19:1-4 Idols ... tremble: Since the idols were the representation of gods they had created after their own imagination, then their religious and mental security would be shaken at the presence of the true God. Egyptians against Egyptians: Egypt was a polytheistic nation. The Egyptians had created gods for every aspect of life. A polytheistic nation, therefore, is easily set against itself because of the confusion that is produced by belief in many gods. Prior to 712 B.C., Egypt was in civil conflict because of the lack of any strong central government. Consult ... idols ... charmers ... mediums ... sorcerers: Their religions were fictitious, something that they had created in their own minds. The idols were only the product of their hands. Charmers, mediums and sorcerers were only agents who controlled the feelings and emotions of the people by convincing people that they had power over the unseen world. People who are in digression from truth, therefore, invent for themselves supposed fantasies by which they seek to help themselves. They are thus led astray by their own imaginations of spirits and demons that exist only in their minds. This is the spirit of idolatry. Those who allow the imagination of their own minds to control their behavior are idolaters. Those who allow imagined spooks and spirits to control their lives through fear, have fallen from the one true and living God. God has revealed through His word how He works among men. Those who refuse to define the work of God through His word have fallen victim to their own imaginations. Those who assume that God has allowed Satan to work mischief among men according to his own will have failed to understand in the word of God the great limitations God has placed on Satan. A cruel lord: Those who continue in their ignorance of the true God will elect for themselves officials or misguided spiritual leaders who will be dictators over them. Those who are ignorant can never be free from the oppression of despots, whether religious or political. 19:5-10 Waters: These were the many irrigation canals that the Egyptians dug from the Nile River. Sea: This was the Nile River during the time of its flooding season. River: The Nile River. The Nile was the source of life for Egypt. If it dried up, the nation would die, for it was a nation in a desert area. What is pictured is the total collapse of the Egyptian farming industry and businesses. The country would become bankrupt. 19:11-15 Zoan: Or, Tanis. Counsellors: Those who were advisers to Pharaoh came to their position through inheritance. However, though they descended from those who were counsellors, there was no guarantee that they would give wise counsel to Pharaoh. Isaiah proclaimed that they were not giving wise counsel. He challenged them to determine the judgment that God was proclaiming concerning their fate. The counsellors were predicting a prosperous future for the nation, but Isaiah was prophesying doom. Noph: Or, Memphis. Seduced Egypt: The false prophets of the land deceived
el as a whole, accomplished the purpose for which He allowed them to go into captivity. They had forsaken Him by following after their own desires. Their apostasy was manifested by creating false gods and idols they imagined with their minds, and then crafted with their hands. When the remnant returned from Babylonian captivity many years later, never again did Israel become an idolatrous nation. 17:9-11 Because they had abandoned God, God turned them over to the Assyrians. He had been their salvation since the time of their flight from Egyptian captivity centuries before. But now they had forsaken His protection. They would thus go into captivity where they would labor as slaves in a land of foreign gods. The fruits of their fields would be for another, while their homeland would be left vacant. They had planted in hope in their homeland, but reaped grief and sorrow because of their apostasy. 17:12-14 At the end of the preceding pronouncements of condemnation, comes this note of hope that the Assyrians would also meet their doom. They might sound like the noise of the waves of the sea, or the rushing wind of a storm, but in one night they would come to silence. Portion ... lot: The consequence of Assyria's strike against God's people was that 185,000 Assyrians died in one night outside the walls of Jerusalem. They laid their heads down in the evening, not knowing the trouble that was to come. In the morning, they were no more. Such was God's punishment of those who sought to lay their hand on God's people without the permission of God.
Chapter 18 JUDGMENT OF ETHIOPIA AND EGYPT 18:1-7 The Assyrians were marching to the south from Syria. They had conquered the northern countries, and thus the Ethiopians and Egyptians were greatly concerned. If all of Israel fell, then they would be next. The historical context may be a time when the Ethiopians sent ambassadors to Judah in order to confer with them concerning the threat of the Assyrians. Here they are told that God is working among the nations of the world according to His own plan. What was happening among the nations would not be determined by the alliance of nations with one another. God took His rest in that He was working all things according to His divine plan to discipline Israel, and then restore the repentant remnant for the coming of the Messiah. Shadowing with wings: Possibly a reference to the small sail boats of the Nile River. Rivers: The Blue and White Nile Rivers. The territory to which reference is made here would include the land from modern Somalia to Egypt. Tall and bronze: The Ethiopians were a people of appealing physical features. They were a people of bronze skin and tall in stature. Gift of homage: When the Egyptians and Ethiopians, as the rest of the world, see the destruction of the Assyrians, it will be a banner to the world of God's deliverance of Israel. When they saw the deliverance, they too would bring their gifts of homage to the Lord. The deliverance of the Lord by the sudden death of the 185,000 Assyrians outside the walls of Jerusalem was not only a deliverance of Judah, but also of Egypt and Ethiopia. The rest of the nations clearly saw that the God of Israel was working for His people in order to deliver them.
421 Isaiah 20,21,22 Dickson Teacher's Bible Commentary
the leadership into thinking that there was a bright future for the country. Thus the nation economically and morally staggered as a drunken man. 19:16,17 As a woman who easily fears because she is weak, so will the nation of Egypt be when God brings judgment upon her. Since these words of judgment came from a prophet of Judah, the Egyptians would come to fear the God of Judah. It is only when nations come to fear God that they can restore themselves. 19:18-25 Though national conversion is almost impossible, the picture here is the redemption of Egypt. It did continue to exist as a nation, though the other cities on which the prophets of God pronounced doom ceased to exist. Language of Canaan: This could have been the Hebrew language by which the message of hope was proclaimed to Egypt. City of Righteousness: The context looks forward to a time when Egypt will turn away from its polytheism in order to worship the one true God. They would bring offerings to the Lord, which offerings would be accepted because they would make their vows to the Lord and keep them. They would be healed because they responded to the chastisement of the Lord. The result of their healing would be their national communication and commerce with Israel and Assyria that would be of benefit of all the people. Highway: Israel was the central trading route between Assyria and Egypt. The communication between Egypt and Assyria to the north would benefit all the nations. God had given Israel the land of Palestine for this very reason. However, they failed to remain faithful to God. God took them away as the highway of commerce between the nations.
Assyria coming off the desert as a hot whirlwind. As the plunderer of nations, she was still doing the same. She would see the plunder of Babylon. Isaiah was stunned at what he saw in the prophecy. His mind reeled with dismay. He saw the Babylonians distracted by festivals when they should be watchful for the approaching Assyrian army. Lion: The roar of a lion demands attention, and thus the watchman did not leave his post. The sounds that were heard were those of a city that was fallen. Babylon had fallen to the Assyrians. Oh my threshing: This is an idiomatic statement that refers to the affliction of God's people. They could not make an alliance with the Egyptians and Ethiopians. Neither could they depend on the Babylonians. It was a time when the future of Judah was uncertain. It was uncertain because she was surrounded by the battle cries of the Assyrians who would seek to take Jerusalem. Jerusalem stood alone, but would not fall to the Assyrians. This was one of God's evidences that He was still working with His people. All the major cities had fallen to Assyria. But Jerusalem would not.
JUDGMENT OF EDOM AND ARABIA 21:11,12 Dumah: This is a reference to Edom. The word "Dumah" means "silence." During Assyria's conquest of Ashdod, Edom had sided with Ashdod. Therefore, as Assyria marched against both Palestine and Babylonia, she called to Judah to see if there would be light from the onslaught of the Assyrians. Isaiah's prophetic answer was that when the light of the Assyrians had gone out, there would come the Babylonians who would eventually succeed the Assyrians. After them would come the Medo-Persians and other world empires as the Greeks and Romans. There was thus no hope for Edom. 21:13-15 During the Assyrians' era of domination, the Arabian caravans that roamed in trading throughout the area southeast of Jerusalem, would be interrupted. They could not use their normal trade routes between the Persian Gulf, Palestine and Egypt. The Assyrians disrupted all trade. The traders were forced to flee to thickets and caves. 21:16,17 The prophecy is that the nomadic warriors of Arabia would be wiped out within the time that Isaiah revealed. Kedar: Compare Gn 25:13-15. This was possibly the area east of the Dead Sea. It was the central region of the northern part of the Arabian peninsula.
Chapter 20 20:1-6 There were some in Jerusalem who thought that they could escape to Egypt. However, since this judgment was coming on Egypt, they could not escape by fleeing to Egypt. Tartan: Or, "commander in chief." Ashdod was the gate city in southern Philistia, with Azuria as its king. Azuria refused to submit and pay tribute to Assyria. Coming from the north in 711 B.C., Sargon deposed Azuria and placed his brother Akhismit on the throne. However, the people rebelled against Akhismit, and then put Yaman on the throne of Ashdod. This moved Sargon to march his army against Ashdod, defeat it, and then carry off all its riches to Nineveh. Naked and barefoot: This was a prophecy that was demonstrated before the people of Judah. This illustrated prophecy manifested before the people the captives who were going into exile. If this were to be the destiny of the Egyptians and Ethiopians, then certainly Judah should not make any alliance with them.
Chapter 22 JUDAH'S SIN 22:1-7 The historical background of this prophecy is possibly 701 B.C. when Sennacherib, king of Assyria, temporarily left his focus on Jerusalem and pursued the remnant of the Egyptian army after he defeated them at Eltekeh. He sent part of his army to ravage the countryside of Judah, and then threaten Jerusalem. There may have been celebrations in Jerusalem when he turned his focus toward the Egyptians. Isaiah knew that it was not a time for rejoicing since Rabshakeh, Sennacherib's commander of officers, would be at the gates of Jerusalem, demanding a total surrender. Housetops: They were celebrating on their housetops. I will weep bitter-
Chapter 21 JUDGMENT OF BABYLON 21:1-10 The historical setting of this oracle was probably during the rebellion against Assyria by Merodachbaladan that took place in 710 B.C. He had failed in efforts to recruit other nations to help throw off the Assyrian domination. Wilderness of the Sea: In ancient writings southern Babylonia was called by this name. The grim revelation that Isaiah saw was
422 Isaiah 23 Dickson Teacher's Bible Commentary
ly: When the cowardly leaders fled, the people would be left vulnerable to the enemy. It was in view of this sad scenario that Isaiah wept over the city. Elam ... Kir: These two armies of the Assyrians would advance on Jerusalem. They would set themselves against the gates of the city. 22:8-11 House of the forest: This was a strong house that was built by Solomon. Waters of the lower pool: Hezekiah had repaired the walls (2 Ch 32:5) and dug a tunnel to bring the water from the outside of the walls into the city (See "Hezekiah's Tunnel" in Encyclopedic Bible Study Guide). Many other defensive preparations were made in order to prepare for an attack. Maker: In all their preparations, they failed to trust in God who would defend them against the attack of any enemy. 22:12-14 It was a time when they should have been fasting and praying in repentance, but they were feasting with joy and trusting in themselves. Let us eat and drink: This was a flippant statement made by those who scoffed at the prophecy of Isaiah.
Eliakim. His heritage would be nailed in a sure place. However, his worthless and incompetent descendants would cause his family to fall. They would disgrace his family, and thus the family would be brought down because of their sin. The nepotism of many officials has brought down their ministry.
Chapter 23 JUDGMENT OF TYRE This prophecy speaks of the fall (vss 1-14) and restoration of the city of Tyre (vss 15-18). The calamity of Tyre began in the days of the Assyrian conquest of Palestine and continued to the days of Nebuchadnezzar when the Babylonian Empire became a world power. Its restoration came after the return of the captives during the Medo-Persian Empire, and continued throughout the days of the Greek Empire. 23:1-7 Ships ... harbor: King Hiram, who was contemporary with Solomon, made Tyre one of the best port cities of all Palestine, and throughout the Mediterranean Sea. It was an ancient city that was fortified about 250 years before King Solomon. Phoenician ships left the harbor of Tyre and sailed to as far as Tarshish of Spain. Chittim: Reference is primarily to Cyprus. Sidon: This was the mother city of Tyre. River: The Nile River of Egypt. Tyre was a port city that harbored a vast trading business throughout the Mediterranean Sea. Its wealth was in its trading of goods that were brought from the other countries of the Mediterranean. Countries to the east of Tyre and Sidon came for trade with merchant ships that brought goods from the west. Market of nations: When the Assyrians conquered the territory to the east of the coastal city of Tyre, the traders from the west could no longer come to buy goods from Tyre. The trading business thus failed, as did Tyre. If the traders from the east were cut off, then the Mediterranean nations ceased to trade with merchants from Tyre. 23:8-14 Tyre was laid desolate because of the decline in commerce. The fulfillment of this prophecy came about in a manner by which the people living in Tyre and Sidon would not perceive that it was the work of God among the nations of the world. Since God was using Assyria to discipline the northern kingdom of Israel, the economic result of Assyria's advance on Israel resulted in the interruption of all trade through Tyre and Sidon. The residents of Tyre and Sidon would not have attributed this economic downturn to God's work among the nations since they would not have believed in the work of God through Isaiah. The economic fall of Tyre and Sidon was collateral judgment upon these two cities who failed to have God in their conscience. And so it is today when nations fail to consider God as He works among the nations of the world. Shook the kingdoms: Though we do not perceive the direct hand of God in working among the nations, we must always be aware of the fact that God is working all things according to His eternal plan. When God shakes the nations, it is for a purpose. That purpose is to bring His people into eternal dwelling. For this reason, God's people must not become dismayed when the nations are shaken, but give glory to God for working in this world for the sake of His people. The Chaldeans: The Babylonian Empire had its seed beginnings with the Assyrians. In 710 B.C. Sargon, king of
MESSAGE AGAINST SHEBNA 22:15-19 Shebna was possibly a foreigner over the king's palace. He had probably said that the Egyptians would defeat the Assyrians and all would be well. He had cut out a tomb for his own burial, thinking that he would live out his life in peace in Jerusalem. But Isaiah said that he was about to go into captivity and die in a foreign land. He would go into captivity as a result of his sinful leadership of the people. 22:20-25 Eliakim: The responsibility that Shebna carried would be transferred to Eliakim. He would be the benefactor to the inhabitants of Jerusalem. Key: He would receive the authority to govern the people. In this prophecy, the "key," or authority of the house of David, would be given to One in the future who had the power to open and shut. The word "key" is used as a metaphor to represent authority. A literal key is something that unlocks. The one who possesses a literal key has the authority to literally unlock that which is concealed. As a metaphor, the one with the key has the authority to unlock what is concealed from men. Isaiah 22:22 was first fulfilled in Eliakim, the son of Hilkiah. However, Isaiah had something greater in mind as he pointed Israel to another era in the future. The One coming would be given the authority to "unlock." The One who would be coming would have "all authority" over all things in heaven and on earth (Mt 28:18). Isaiah prophesied that the key of the house of David would be given to the King to come. The angel of Revelation 3:7 stated that Jesus presently has this key of authority. "These things says He who is holy and true, who has the key of David. He opens and no one shuts, and no one opens." The Greek present tense in Revelation 3:7 indicates that at the time of the writing of Revelation, Jesus had the key of David. At the time John wrote, it was not something Jesus was yet to receive in the future. He received this key after His resurrection when He ascended to the throne in heaven to receive dominion, glory and kingdom reign (Dn 7:13,14). He now has heavenly authority (Mt 28:18). Nail ... removed: In verses 23-25 Isaiah takes our minds back to the immediate historical context of
423 Isaiah 24 Dickson Teacher's Bible Commentary
Assyria, conquered the city of Babylon. However, in 705 B.C. the Babylonians regained their independence. But again, in 704 B.C. Sennacherib of Assyria again conquered the city. He did so again in 700 B.C., and then made his son the viceroy of the city. Isaiah's illustration in reference to the Chaldeans in the context of this prophecy was that Tyre should not get their hopes up. She will be as Babylon under the Assyrians. 23:15-18 70 years: This would be a time of national calamity, after which there would be a time of restoration. After the 70 years that was designated for the national calamity of Judah in Babylonian captivity, the Medo-Persians overcame the Babylonian Empire. After its years of calamity, Tyre also would be restored as a commercial trading port for the MedoPersian Empire. However, when Alexander the Great swept across the ancient Medo-Persian Empire, he laid siege to Tyre in 332 B.C. The fortified island city was conquered and its inhabitants were deported to Carthage. The former joyous city then became a heap of ruins. Make sweet melody: As a harlot would rejoice in the restoration of her financial gain, so Tyre would be restored once again to prosper from her trade among the nations. But her trade would be restored only because God was working in the nations.
there are refugees. National calamity touches all citizens of a nation. No one can escape the trauma of national economic chaos. In the interlinked world today, the entire world is affected by those first world economies upon which the world depends. The earth: What the prophet envisioned was calamity that would come upon the earth. We know that this will eventually happen at the end of time (2 Pt 3). However, we do not know if this is the meaning that we should attach to this context. The apocalyptic statement here may have been given in order that individual nations come to the conclusion that if the whole world would suffer from such a calamity, then certainly individual nations would experience the same fate. Because they have transgressed: Man brings upon himself his own calamity. God allows nations to destroy themselves. But because He is working all things together for His purpose, He takes ownership of the responsibility. He does so because He could have prevented nations from going into chaos and destruction. However, we must keep in mind that in the historical context of what was happening in reference to Israel, God was working in order to preserve a remnant of Israel for the entrance of the Messiah into the world. The curse has devoured the earth: Man cursed himself with sin in the garden of Eden. He reaps what he sows, and thus brings destruction to society, and indirectly, the entire world at the end of time. 24:7-13 The party is over. Confusion prevails. There is chaos in the streets and the people barricade themselves in their homes. The survivors hide themselves in fear of intruders. The joy of the land is gone and the very last gleaned grape (joy) is taken away. 24:14-20 They will sing: There is hope in the midst of a prophetic picture of destruction. The righteous remnant will emerge. Dawning light: This would be a reference to the rising sun in the east. The righteous remnant would come back to Jerusalem from the east out of captivity. The songs of praises would again come to the city. Sea: The Mediterranean Sea. Dealt treacherously: Isaiah turns to those in society who took advantage of others. They were thieves who were brazenly going about stealing from others. A society is broken when it begins to morally implode. When those in a society turn on themselves, chaos and calamity follow. Isaiah's picture is that when the hunted try to escape, they are themselves entrapped. Earth is utterly broken: See 2:19; Am 1:1. An earthquake emotionally shakes people. The social chaos that prevails leaves people hopeless and confused. They emotionally go about as a staggering drunk. The cause of emotional instability is sin. Man brings on himself his own social chaos and destruction through sin. 24:21-23 This apocalyptic picture is reminiscent of Matthew 25:41 (See 2 Pt 2:4). In the end, God will not only bring the wicked kings of this world into the judgment of condemnation, but also Satan and his angels (See 2 Th 1:8,9). In the context, it may be that Isaiah was referring to the gods that the people had created after their own image, which gods they manufactured to conform to their own lusts. God brings judgment upon the wicked in time, as well as at the end of time. In Isaiah's context, God would bring judgment upon those whom He used to discipline His people. They would be brought
Divine Sovereignty Manifested Through Judgment
(24:1 – 27:13) Outline: (1) Judgment to come (24:1-23), (2) Reasons for Judah to praise God (25:1-12), (3) Captives are set free (26:1-21), (4) Judgment and preservation (27:1-13)
Chapter 24 JUDGMENT TO COME The content of this chapter may have been written either as apocalyptic literature in reference to the general outcome of all things, or it may be prophetic in that it refers to something specific in the future. Apocalyptic literature incorporates many metaphors. It is the challenge of the Bible student to understand the metaphors by understanding the literal basis from which the metaphors were drawn. Though prophetic language contains many symbols and metaphors, both the audience to whom the prophecy is directed, and the recipients, have enough experiential background from which the symbolism is derived. There is enough information to identify the meaning of the metaphor in order to make a correct conclusion concerning the fulfillment of the prophecy. But in reference to apocalyptic literature, Bible students are often overzealous to attach speculative interpretations to the symbols and metaphors, and consequently they often allow their present circumstances to be the foundation upon which they make their interpretations. If we would conclude that this is apocalyptic literature with a general picture of chaotic times, then it would apply to the social and national conditions that were relevant to Isaiah's audience. But the general principles of God's work among the nations would also have application to different periods of social chaos and national calamity throughout history (See intro. to Rv). 24:1-6 Scatters: Whenever there is a national calamity,
424 Isaiah 25,26,27 Dickson Teacher's Bible Commentary
down because of their arrogance. This would be judgment in time. At the end of time, all wickedness of the world would be brought down.
bring down. The contrast between the two cities emphasizes the principle that pride must be conquered in the life of the righteous (See comments Mt 18:1-6; 23:12). The poor: See comments Js 2:1-7. 26:7-11 The way: God helps His people to overcome obstacles in life (Pv 3::6; Jr 31:9). The desire of our soul: God works for those who have desired to be His people. His name is thus glorified by their behavior (Jn 12:28). Your judgments: The righteous often do not receive justice. The righteous, therefore, wait for the final justice that God will render at the final judgment. Those of this world can know the just judgments of God only when those who are His behave themselves according to His will. Grace: Since God's judgments come with grace and mercy, then those of this world who are mistreated do not take revenge on those who persecute them. It is the desire of the righteous that God's grace be extended to the wicked in order that they might repent. Majesty of the Lord: Those who deal unjustly with their fellow man cannot understand the grace of God. The fire: See Mt 25:46; 2 Th 1:6-9. 26:12-19 Other lords: Israel had experienced the turmoil that comes from being in the bondage of other nations. It was God's original plan that they dwell in peace in the land of promise. However, because of their apostasy to other gods, God delivered them over to those who brought no peace. Only by trusting in God is there true peace of mind. We can know that we are trusting in God only if we live according to His word. You have visited and destroyed them: Peace of mind came when God rescued His people out of the bondage of those to whom He had delivered them. When their captors were gone, Israel continued as the people of God. Israel's captors are forgotten, but God's people remain in peace. Increased the nation: The preservation and increase of the remnant of Israel was a manifestation that God was working to preserve the seedline of Abraham. He was doing this through Israel in order to accomplish His eternal purposes. Whispered prayer: While suffering the travail of bondage, they were helpless. It was only God who could deliver them. And He did deliver them when their cries came unto Him. We gave birth: Their efforts to deliver themselves were as a false pregnancy. It was only a delivery of wind. Your dead will live: Isaiah revealed here the final hope of all men on earth. There is a resurrection to come. It will be an event in which all who are in tombs will come forth (See comments Jn 5:28,29). 26:20,21 Israel's deliverance from the captivity of their captors is metaphorical of the deliverance of His people in the end. His people will eventually be delivered from the wickedness and bondage of this world in order to be restored to peace within His presence. Nationally, Israel cried out for deliverance from bondage in order that they might enjoy the protection and peace they once enjoyed in the land of promise. When the deliverance came for His people in bondage, the Assyrians and Babylonians were gone. Deliverance of the people of God, therefore, meant the destruction of the wicked (2 Th 1:6-9).
Chapter 25 REASONS FOR JUDAH TO PRAISE GOD 25:1-5 In this first of three songs of victory, Isaiah first exalts God for keeping His covenant that He established with His people. There is rejoicing over the fall of the city of the captors who brought the captives into captivity. God is able to bring down all strongholds of the enemy. For this reason, the enemies of God must honor and fear Him. When God blasted the strongholds of the oppressors of Israel with His breath, He at the same time became the refuge to the poorest of the poor. Because He is a protecting canopy for His people, He brings to silence those who have dealt ruthlessly with His people with whom He has a covenant relationship. 25:6-8 This second song is a part of a celebratory banquet of victory. Mt. Zion is the spiritual refuge of God's people. Having a banquet with God at the end of great turmoil is a hope that is given to His people (See Ps 36:8; 63:5; Mt 8:11; 26:29; Rv 19:7-9). It is a celebratory feast of victory over all those who have set themselves against God's eternal plan. The banquet is possible because of God's work in the nations of the world. The banquet is a deliverance from the thirst and hunger that was brought on by the famine of living in a fallen world. It is a banquet celebrating deliverance from the fear of death (See comments 1 Co 15:54,55; Hb 2:14,15). It is a celebration of deliverance from the environment wherein the curse of sin brought persecution to the people of God. 25:9-12 The third song celebrates the fact that faith has brought its reward. Victory generates thanksgiving. The Lord delivered on His promises, and thus the delivered are overcome with a song of gratitude. The proud and haughty have been overcome, and the righteous rejoice. Moab, the nation that seduced the people of God into committing fornication, is gone (Gn 19:30-38; Nm 25:1).
Chapter 26 CAPTIVES ARE SET FREE 26:1-6 A strong city: This is not a reference to a city with physical walls. Reference is to the "salvation" of the Lord. It is the spiritual protection that God provides for the spiritual city of righteousness. Open: This is the great commission that people come into the salvation of God's city that is on earth for all men (Compare Mt 11:28-30). Peace: One has peace of mind only when he understands that it is God who protects him. Our trust, therefore, must be solely in God. Focused: One cannot have the peace that God offers if the focus of his life is split between the security of the possessions of this world and trust in God. Our focus on God must generate emotional stability to the point that if we lose everything, we do not falter in our faith. Strength: When we are convinced that God is working in our lives, we become confident in the fact that He will care for us, both in life and in death. The lofty city: In contrast to the strong city of verse 1, arrogance and pride identify the lofty city. This is the city that God will
Chapter 27 JUDGMENT AND PRESERVATION 27:1-6 This is the song of the sword of the Lord. The
425 Isaiah 28 Dickson Teacher's Bible Commentary
sword is tempered for strength. It is grim because of the destruction it can do. It is sweeping in that it cuts a wide swath of death. Leviathan ... twisted serpent ... reptile: Leviathan is probably a reference to a desert snake that darts from danger. The twisted serpent was the coiled serpent. The reptile was possibly the crocodile of the Nile. The metaphors picture Assyria, Babylon and Egypt who apocalyptically represent the power of evil on earth that is opposed to God's people. Egypt held Israel in captivity. Assyria and Babylon took them into captivity. However, God has kept His holy people and protected them throughout the centuries. He has been the eternal gardener who has continually watered His vineyard. He has consumed the briers and thorns in order that Jacob take root and bud forth throughout the world. The fact that Israel was delivered from the captivity of three nations is evidence that God was working in His people. 27:7-11 God disciplined His people because of their sin. However, God's punishment that He brought on His people was not as the punishment that He brought on the nations who held His people in captivity. God's punishment of His people for their apostasy was tempered with mercy. He disciplined with love. His punishment was to purge them of their sin, and in doing so, His people had to purge themselves of idolatry, as well as cut down the Asherah groves where they committed their spiritual adultery by bowing down to foreign gods. Those people of God, therefore, who did not bow down in repentance to the loving chastisement of God, reaped the same punishment that God rendered to the unbelieving nations. But if His people tried to build a fortified city against God's chastisement, then they would have no understanding of His work. 27:12,13 One by one: Those who would return from the captivity would be the devoted ones. They will come: From the dispersed children of the twelve tribes of Israel that were scattered throughout the former Assyrian Empire, and as far south as Egypt, the remnant would be brought back into the land of promise. God would thresh out the grain from the chaff, and bring the devoted again into the land. Ready to perish: If Israel had stayed in captivity, the nation would have lost her identity. The purpose for the restoration, therefore, was to preserve the identity of Israel until the Messiah came. Only by preserving the identity of Israel until the coming of the Messiah could it be affirmed that God had fulfilled His promises to the fathers.
people. In this context, the leadership had drunken itself into unethical and immoral examples. This denunciation is delivered against the northern kingdom, with Ephraim, the principal tribal group, who represented all ten tribes. A mighty and strong one: The Assyrians. God chose this nation to bring judgment upon the northern kingdom. The Assyrians would come to Samaria, to the leadership that had feasted itself into a drunken stupor.
WOE TO JUDAH'S LEADERSHIP 28:7-10 They also: Isaiah turns to the leadership of Judah. Though the leadership of the northern kingdom led the people into foreign alliances and moral degradation, they were not alone. The leaders of Judah were also guilty of social degradation. They too had corrupted rulers and religious leaders. Isaiah was God's chosen prophet. However, there were other false preachers in their midst who were stupefied by strong drink. They too were religiously leading the people into making erroneous decisions and living unholy lives. Isaiah writes a deplorable picture of their banquet tables being full of filthy vomit. They were arrogant, and thus rejected the exhortations of Isaiah. Isaiah thus stood alone in the midst of religious leaders who preached for profit, and partied in lavish feasts during which they drank themselves senseless with strong drink. Precept upon precept: The people chided Isaiah for preaching the precepts of the law of God. They were morally liberal in declaring themselves free from the restrictions of the law that Isaiah proclaimed. 28:11-13 Foreign language: In the Hebrew text verse 11 is a series of monosyllables. Because of their apostasy, the time would come when they would be spoken to in monosyllables in captivity. They would be given commands from the Assyrians, and eventually, from the Babylonians. Since they would not listen to the precepts of God, they would have to listen to the commands of their captors. 28:14-19 Covenant: Hezekiah's officials were the scornful men. Regardless of their counsel, Judah could not make alliances with Egypt that would guard them from the Assyrians. Alliances with foreign nations could not save them. Making alliances with foreign nations was actually bargaining with death. These were alliances of lies. Cornerstone: If they trusted in God, and maintained the laws of the covenant that He had made with them, then they would have a sure foundation upon which to stand. They were already in an alliance with God, and thus they should trust in this alliance instead of the alliances they were making with foreign powers. Measuring line ... plummet: God's will is the standard by which they were to be determined faithful. As a builder uses a measuring line and plummet to determine whether a building is constructed properly, so God's word determines the moral standing of His people. Covenant with death: Regardless of Judah's courtship with Egypt, Assyria would ravage the countryside and depopulate the land of Palestine with death and captivity. Only Jerusalem would remain unconquered. 28:20-22 Bed: Verse 20 was a proverb quoted by Isaiah to remind Hezekiah and his officials that his bed that he made with Egypt will be too short in which to sleep, and the
Trust In God, Not In Man
(28:1 – 35:10) Outline: (1) Woe to Israel's leadership (28:1-6), (2) Woe to Judah's leadership (28:7-29), (3) Woe to deceivers (29:1-24), (4) A covenant with Egypt (30:1-17), (5) Judah delivered from Assyria (30:1833), (6) Calamity for trusting in Egypt (31:1-9), (7) Righteousness and repentance (32:1-20), (8) Doom of Assyria (33:1-24), (9) God's vengeance (34:1-17), (10) The remnant and restoration (35:1-10)
Chapter 28 WOE TO ISRAEL'S LEADERSHIP 28:1-6 God brings down judgment on the leaders of His
426 Isaiah 29,30 Dickson Teacher's Bible Commentary
blanket too narrow into which to wrap himself. His awesome work: Their lack of trust in God had driven God to align with foreign nations in order to bring judgment upon His people. They had scoffed at God's alliance (covenant) with them, and thus increased their bondage to those nations with whom they made alliances. Perazim: See 2 Sm 5:20; 1 Ch 14:11. David destroyed the army of the Philistines, and thus destroyed any who would stand in his way to carry out God's purpose for the existence of Israel. Their attempt to guard themselves from the threat of the Assyrians agitated God to increase their calamity. 28:23-29 This parable reveals God's purpose and measure of chastisement. There will be chastisement, but it will be measured in order not to annihilate His people. The work of the farmer in farming the land comes in stages. He does not plant while he is plowing. There is a designated time for each action of farming in order to bring about the desired crop. At this time in the history of Israel, it was a time for pruning (captivity). After the plowing there would eventually come the time to bring forth the repentant remnant. The remnant would be the seed in Israel from which the Messiah and Savior of the world would eventually come.
through Isaiah was contrary to what everyone expected (Compare 28:21; Dt 28:58,59). It was an awesome event that was beyond the ability of men to predict. Their false preachers and seers proclaimed to be able to foretell the future, but what would happen would identify them to be fake prophets who preached only for gain. Because their hearts were far from God, they preached the commandments of men (See comments Mk 7:1-9). 29:15-24 Hide their counsel: The leaders presumed that they could hide their counsel from God. Their thoughts could not be hidden from God. They had created a god in their thinking from which they could conceal themselves. They had forgotten that their Creator was omniscient and the eternal sovereign over all things. Lebanon will be turned into a fruitful field: Through the chastisement to come, Jerusalem, and Israel in general, would be pruned. And because of the pruning, the nation would once again be productive. They would be cleansed of the ruthless people among them, those who perverted justice and oppressed the poor. Not now be ashamed: In their purging, the remnant would come forth without shame. As a nation taken through the purging fires of trial, Isaiah speaks of a time when they would come forth a reverent people who will never again turn to gods they had created after their own imaginations. Once they have been purged, they would then appreciate their covenant with God. They would better understand that as a nation of people, God had greater things for them in the future. They must remember that Blessing who was yet to come.
Chapter 29 WOE TO DECEIVERS 29:1-4 Ariel: There is a play on words in the Hebrew of this context. The word ir-el is Jerusalem, the "city of God." Though she is Ari-El, the "lion of God," Jerusalem will become Ariel, the "altar-hearth of God." Because of her apostasy from trusting in God, she would eventually be reduced because of God's consuming hearth of fire. God would camp against the city, bring it to ruins, and then its voice would be like the voice of a ghost speaking from the earth. Its ruins and dust would say that there was a great city here, but now it is deserted. Whisper from the dust: As one would whisper a sound in the last moments before death, so Jerusalem would whisper its existence to mankind before being destroyed. No one would hear and come to her rescue. 29:5-8 In the context of the preceding pronouncement of judgment in verses 1-4 comes a note of encouragement concerning the enemies of Jerusalem. Though they are used as God's proxy to bring judgment on Jerusalem, they will be blown away as dust. In one night, God sent forth His Angel to kill 185,000 of the Assyrians who had camped against Jerusalem (37:35-38; 2 Kg 19:35-37). 29:9-12 The prophets and seers, who should have been preaching to the people what was to come, were blinded. Both they and the people to whom they preached were blinded. What God would do to the Assyrians could not have been predicted. It could only have been prophesied by the inspiration of God's true prophet. Their prophets and seers were incapable of foreseeing the calamity to come, and thus they could not speak of that which was to come. They were false prophets. These prophets could not read the signs of the times, for they were spiritually illiterate. 29:13,14 These are profound words for every preacher who would presume to foretell the future. What God stated
Chapter 30 A COVENANT WITH EGYPT 30:1-5 Unfortunately, instead of trusting in God, Judah went to Egypt in order to form an alliance against the Assyrians. In doing this, they were rebellious against the protection of God and ignored His protecting hand. Because they did not consult God in this matter, they added sin to sin. Cover with a covering: To make a treaty or alliance. Shadow: A cover of protection. They put Egypt before God. 30:6,7 Their tribute that they paid to Egypt for an alliance would not profit them against the Assyrians. Rahab: This is probably a reference to the sluggish hippopotamus. Egypt sits in her domain, but responds slowly to the needs of others. Any alliance with her would result in no help for Judah. 30:8-11 When Judah refused to be directed by God, they sought to devise their own means of deliverance. This was a time in Judah when they had long forsaken their trust in God to deliver them as in the days of the judges. They were thus rebellious in that they would not listen to the word coming from the mouth of Isaiah. They were antagonistic to whatever Isaiah preached. 30:12-14 Their trust in alliances with another nation would eventually break down when God intended to take them into captivity. No work among men can stand against the work of God through the nations. The wall of Judah's alliances would break and never be restored. 30:15-17 By returning: This was Isaiah's plea for a recall of the emissaries to Egypt. Only in returning to God, and trust-
427 Isaiah 31,32 Dickson Teacher's Bible Commentary
fillment was calamity. Furnace in Jerusalem: The arrogance of Sennacherib, king of Assyria, led him to believe that he could take Jerusalem. Jerusalem thus became the occasion for God to bring judgment upon him. For Sennacherib, Jerusalem became a consuming fire that devoured his army. His failure to take the city became the evidence that Isaiah was the true prophet of God. He was not of the false prophets who were saying that Judah would not be ravaged.
ing in Him for deliverance, would Judah be delivered from the Assyrians. They must remain silent, and then watch for the deliverance of God. Those who opposed Isaiah replied that they would trust in Egypt's swift horses in order to flee. But Isaiah replied that their enemies would ride on swifter horses, and eventually overtake them. Only a small remnant would be spared in order to be a beacon for the existence of Israel.
JUDAH DELIVERED FROM ASSYRIA 30:18-22 God is just, and thus He is on His throne, awaiting the time when He will intervene for His people. Your Teacher: God will be heard by His students simply because they will have been pruned of their dull hearing. They will be instructed because they will listen. The result will be that they will throw away their idols that they created in order to have other gods before them. 30:23-26 In contrast to the famine that God brought on them in order that they repent, after their repentance He would restore the prosperity of the land. The moon would shine as the sun, and the sun would shine with perfect brightness. 30:27-33 The destruction of the Assyrians at the gate of Jerusalem would be the manifestation of the judgment of God that He renders to every nation that sets itself against the people of God. Because of their lack of fear of God, Judah's enemies manifested their arrogance by setting themselves against God's people. After the strong arm of the Lord had descended and shattered the enemies of Judah, the people would come in procession with the playing of the flute in order to praise God. Tophet: Literally, "the place of burning." The picture is probably of Israel's cremation of the 185,000 Assyrians whom God killed. They were burned in the Valley of Hinnom (Gehenna) outside the walls of Jerusalem. This burning of bodies defined what later would be the meaning of Gehenna that was used by Jesus throughout His ministry (See Mt 5:22,29,30).
Chapter 32 RIGHTEOUSNESS AND REPENTANCE 32:1-8 It seems that Isaiah wanted to remind the Jews of what it was like in the land before they allowed sin to change their culture. He is looking to the future by painting a picture of a restoration to the glory of their former years. In the social environment of the restored society to come, they would be able to distinguish between right and wrong. King: There is at least a picture here of the church to come, wherein the righteous would dwell under the kingship of Jesus. As a refuge: The character of the new citizens will be changed. They would no longer be oppressors, but individuals of the new citizenship that would be a refuge, shield, and place of compassion and comfort for those seeking God. Eyes ... see: The new social order would be of those who truly discern the character of a righteous person. Because they have obeyed the will of the Lord, they will be able to discern the character of others according to the will of the Lord. Contrary to the fool, whose discernment is twisted, the true character of the obedient will be manifested by one exercising prudent judgment and spiritual relationships with others. They will determine noble plans, and then not waver from their stand for righteousness. 32:9-15 In view of the impending danger, it seems that the women of Jerusalem were caught up in the luxury of their material living. Vintage will fail: In about one year from this prophecy, troubles would begin for Jerusalem. There would be no second year crop. Isaiah called on them to strip off their luxurious garments and put on clothes that manifested mourning. Not long in the future their palaces would be empty and the land left to briers and thorns. Until the Spirit is poured out: This statement corresponds with Joel 2:28-32. Peter quoted Joel 2 in Acts 2:16-21. We would conclude that Isaiah and Joel were speaking of the outpouring of the Holy Spirit in order to initiate the beginning of the church in A.D. 30. The word "until" in verse 15, therefore, infers that the desolation would continue until this date. There would be a remnant that would return, but it would never be as it was when Israel first possessed the land. But in the fulfillment of what Isaiah says, the restoration is not a restoration of crops, but a spiritual restoration known as the church of the living God. 32:16-20 Since this would be the time of the reign of the Messiah, then what is pictured is a metaphorical environment of peace. Righteousness would be cultivated. Peace produced. Though God would continue to bring judgments in time on those who would be the enemies of His people, at the same time He would provide security and protection for them.
Chapter 31 CALAMITY FOR TRUSTING IN EGYPT 31:1-3 Judah sought to procure horses and chariots from Egypt in order to fight against the Assyrians. But trusting in the inventions of man in order to fight against the purpose of God would only prove futile. The leaders of Judah thought they were wise in seeking help from Egypt. But their wisdom would be turned to foolishness by the wisdom of God. What would transpire was that both the Egyptians and Judah would fall in order to manifest the strength of God. 31:4-9 The Lord is the lion who will not be disturbed by the Assyrians' cry against the city of Jerusalem. Regardless of the Assyrians' taunting of the Jews at the city wall, God would come upon them as a lion upon its prey. Turn to Him: God called on the leaders of Judah to turn from their political efforts of trusting in themselves and Egypt. As proof of their repentance, they were to cast away their idols. Sword not of man: This was a prophecy that the Assyrians would not die in a battle between armies. However, the remnants of the army would flee as from a battle. The fact that the people to whom Isaiah spoke these words did not understand, meant that they would learn from the fulfillment of this prophecy, which ful-
428 Isaiah 33,34 Dickson Teacher's Bible Commentary
Chapter 33 DOOM OF ASSYRIA The historical background of this chapter is possibly when tribute was sent from Jerusalem to Sennacherib in Lachish in order to stop his attack of Jerusalem (See 2 Kg 18). Sennacherib took the tribute, but demanded the unconditional surrender of Jerusalem. He is thus identified as the treacherous one. 33:1-6 Sennacherib dealt treacherously with the leaders of Jerusalem. Though he had not yet had the opportunity to plunder Jerusalem, his time was coming to suffer the judgment of God. Lord be gracious: This is Isaiah's prayer that God be stirred, for when God is stirred, the nations flee. Since the treasure of Zion is righteousness, God will spare her. 33:7-13 Ambassadors of peace: Hezekiah's ambassadors that he sent to Sennacherib were treacherously betrayed by the Assyrian king. He did not honor his commitment to the agreement that was made. He took their tribute, and then demanded the surrender of the city. Sennacherib trampled down every city and refused to honor any commitments of peace. Hezekiah had submitted to the demands of Sennacherib by paying the tribute. Nevertheless, the Assyrian king wanted the total submission of the land of Palestine and all its treasures. Now I will rise: After Hezekiah and his officials had exhausted all their abilities to negotiate peace, it was time for God to take action. The fire of the Lord was kindled, and now was burning hot against the Assyrians for their demands that they had made on the city. The Assyrians had ravaged the land, destroying one city after another. But now it was time for them to reap what they had sown. 33:14-16 It was a time when the unrighteous in Jerusalem would be spared because they were in the company of the righteous. Those who were truly righteous dealt justly with others. They spoke honestly, despised extortion, refused bribes, would not listen to violence, or take pleasure in looking on evil. Because the righteous had committed themselves to the fear of the Lord, their defense was the Lord. Their sustenance was guaranteed because they lived under the protection of the Lord. 33:17-24 Isaiah encouraged the people with a bright outcome of the gloomy circumstances that had been transpiring since the Assyrians entered Palestine. Hezekiah was in sackcloth, mourning both for his predicament and for the destruction of the cities of Judah. Meditate on terror: As the Assyrians hurled insults at the people, those who had counted out tribute to the Assyrians had failed. Those who depended on their defense by counting the towers of the wall, would also fail, for no tower of defense is needed when God goes to work for His people. You will not see a fierce people: God took care of the Assyrians. The people were delivered from having to listen to commands from those who spoke a foreign language. God swept through the Assyrian army, killing 185,000 in one night. Peace was brought to the people in Jerusalem when the Assyrians slept the peace of death. A tabernacle that will not be taken down: Jerusalem was not destroyed. Wherein will go no boat: No enemy of Judah will be allowed to launch against God's tabernacle, for the Lord is its ruler and king. Your tackle hangs slack: Though old and ragged, there
will be better days for Zion. Instead of being plundered, the lame Zion would eventually plunder from those who sought to plunder the city.
Chapter 34 GOD'S VENGEANCE Seated in the immediate aftermath of God's judgment on the Assyrians with the death of 185,000 soldiers outside the walls of Jerusalem, the general historical setting of the judgment prophecies of chapters 34 & 35 is God's condemnation of the nations that have raised their hands against Him and His purpose with His people. As the delivered Israelites looked on the dead bodies of the Assyrians, it was a time for Isaiah to take the minds of the people to the final judgment that was yet in the future. The immediate events established the earthly and literal definition of the metaphor that was used for the final condemnation. Now the people needed to look into the future to the final destination of the unrighteous. From the prophecies of the preceding chapters, God here brings judgment on the wicked in order to redeem the righteous. Chapter 34 takes the judgment scene beyond the immediate historical context to the final judgment of all the wicked. The comfort that is revealed in chapter 35 is the final redemption of the righteous from a wicked world. 34:1-4 Nations: The message is to all people of the world. All are called before the judgment court of God. Slain ... stench: One can only imagine the horrific sight the delivered Israelites saw the morning after the Angel passed over the Assyrian army. There were 185,000 dead bodies in the area around Jerusalem. When the Jews emerged from the city, they had to burn the bodies. However, they began to stink before they could burn them. It was certainly a horrible experience, but one that established the definition of the metaphor that would define the eternal condemnation that is to come on the wicked (See 2 Th 1:6-9). The burning of the bodies was completed, but the result of their destruction was forever. Hosts of heaven: See 2 Pt 3:10-12. 34:5-7 Bathed in heaven: God's judgment sword is tempered into steel when placed in water after being heated. Idumea: Or, Edom. The sword of the Lord is now turned with vengeance against Edom. The Edomites had persecuted Israel when they came from Egyptian captivity. It was now time for their judgment. Bozrah: The primary stronghold of Edom in its north, bordering southern Palestine. Wild oxen ... young bulls ... bulls: All the government officials of Edom will come down to judgment. 34:8-15 Vengeance ... recompenses: Vengeance belongs to the Lord. And this was a time for vengeance against all those who would set themselves in wickedness against the people of God. All those nations throughout history that fought against Israel throughout her years of decline and captivity would be brought down to judgment. Not be quenched: Though taken from the most horrible thing man could experience on earth, the metaphorical meaning would intensify in reference to eternal judgment. It would intensify, not in reference to burning heat, but in the fact that one would be destroyed from the presence of God (Mt 25:41; 2 Th 1:6-9). Forever: The destruc-
429 Isaiah 35,36,37 Dickson Teacher's Bible Commentary
tion would be complete, with consequences that would not be changed. The meaning is not that the process of destroying would continue without end, but that which is destroyed will not be brought back into existence. Once the persecuting nations of Israel were destroyed, they would not be brought back into existence. The central theme of the prophecy is that the enemies of Israel were annihilated from history, whereas the nation of Israel was restored to existence. 34:16,17 As every creature has his or her mate, so the mate of prophecy is fulfillment. What Isaiah has written in the scroll will be fulfilled. Thus one purpose for the writing of prophecy was that we the readers might have evidence of the fact that the prophecy was accurately made and accurately fulfilled. One of the greatest documents that proves the inspiration of the Bible is the book of Isaiah. Except for the final resurrection and judgment, every prophecy that was made in the book has already been fulfilled. Because all the prophecies of events in time have been fulfilled, we know that God will fulfill the prophecies of the final resurrection and judgment that are yet to come.
(See 2 Kg 18:13 – 20:18; 2 Ch 32). The setting for the following events is Sennacherib's effort to take Jerusalem in 701 B.C. 36:1-3 In this context it is stated that Sennacherib was launching an attack against Jerusalem for three reasons: (1) Hezekiah refused to pay tribute. (2) Hezekiah sought to make an alliance with Egypt and Babylon. (3) Hezekiah had supported the uprising of the Philistines against an Assyrian-appointed king. Rabshakeh: The name means "chief of the officers." 36:4-10 At the time, Sennacherib was laying siege to Lachish. He sent Rabshakeh to taunt the Jews who were held up in Jerusalem. Rabshakeh thus spoke in order to undermine the confidence of the Jews in reference to their trust in the Egyptians. He also sought to undermine their confidence by mocking the gods of the nations who had already been defeated by the Assyrians. Hezekiah had restored Judah by banishing idolatrous worship from the people. Rabshakeh thus reasoned that even the gods of the Jews could not deliver them, for Hezekiah had banished them from the land. Rabshakeh forgot that those gods were not the gods of Israel. There was only one God in Israel, and he would witness the power of this God with the death of his army. 36:11,12 The language of commerce at the time was Aramaic. Since Rabshakeh wanted to discourage the Jews, he communicated in the Jews' Hebrew language, the language that was spoken by all the Israelites. 36:13-20 Rabshakeh was seeking to generate a mutiny among Hezekiah's soldiers. His plea was that they would enjoy food and drink, and then go into a land that was as their homeland. Since Assyria had taken all the cities of Judah, he reasoned that even Jerusalem would fall. 36:21,22 The people remained loyal to Hezekiah, who was supported by Isaiah. Though the threats of Rabshakeh shook Eliakim, Shebna and Joah, they remained faithful to the words of Hezekiah and Isaiah.
Chapter 35 THE REMNANT & RESTORATION 35:1-10 This is a beautiful picture of God's redemption. Because of their apostasy, God had ravaged the land of Palestine with drought and famine, and also with the armies of Assyria and Babylonia. It was now time for redemption and restoration. New life would come into the land. God's people would be coming home. They would be coming home to the sweet smelling blossoms of lilies, irises and tulips that would transform their waste land into a paradise. They would again smell the fragrance of the cedars of Lebanon. Isaiah's picture of the restored land would strengthen the captives. The weak would be encouraged. The downhearted would be lifted up. The spiritually blind would see. Intimidated captives would sigh for joy. The lame would leap in rejoicing. The land that was once given over to wild animals would again be pasture for their flocks and cattle. Highway of Holiness: The roadway that led the captives back to the land of promise was cleared of wickedness, and those things that would lead one astray. It is a highway only for those who have committed themselves to the restoration of God's people (See comments Er & Ne). It is a roadway for the redeemed of God, those who have been sanctified. Though this prophecy was fulfilled when a remnant of the twelve tribes was restored to Canaan after the years of captivity, God's people, the redeemed and sanctified, are on a highway to heaven. They too are headed for a place of rest (See comments Hb 4).
Chapter 37 37:1-4 When Hezekiah heard the report of what Rabshakeh had said, he was humbled. He went to the only place where he could receive a divine answer for the dilemma of Judah. Judah had come to the point that only the king's faith in God would deliver them from the attack of Assyria. He had failed in all his plans to make alliances with Egypt and Babylon, and thus as a last resort, he went to God. Though they had failed to put God first in their initial defense against the Assyrians, God was delivering Jerusalem for a greater purpose. It was not in His plan at this time in history to take Judah into captivity. 37:5-7 The answer was quick and specific. Sennacherib would suffer the blast of the Lord, and a rumor. He would return home and be killed himself. 37:8-13 When Rabshakeh returned to Sennacherib, Sennacherib had moved the Assyrian army from Lachish to Libnah. There was an immediate threat by the king of Ethiopia, and thus he moved to face this threat. He then sent Rabshakeh back to Jerusalem in order to intimidate Hezekiah into surrendering. Rabshakeh's ultimatum was directed to Hezekiah,
Hezekiah's Reign
(36:1 – 39:8) Outline: (1) Salvation of Jerusalem (36:1 – 37:38), (2) Illness and recovery of Hezekiah (38:1-22), (3) An ambassador from Babylon (39:1-8)
Chapter 36 SALVATION OF JERUSALEM Historically, chapters 38 & 39 precede chapters 36 & 37
430 Isaiah 38,39 Dickson Teacher's Bible Commentary
reminding him that Assyria had already conquered many major cities. Hezekiah must not assume that he can withstand the Assyrian army. 37:14-20 Now that all else had failed, Hezekiah turned to God in humble prayer. When human wisdom and efforts are exhausted, only God can deliver. God allowed Hezekiah to come to this predicament in order that he be moved to the point of being on his knees before God. When considering all the facts, Hezekiah knew that Jerusalem could be delivered only if it were an act of God. If Jerusalem were delivered, then the nations who had been defeated by the Assyrians, would know that the God of Israel was the only true and living God. All the idol gods of the nations were only the invention of their imaginations. Cherubim: See Ex 25:21,22. 37:21-29 God took action because of Hezekiah's prayer. A nation was thus saved by the prayer of its leader. Verses 22-29 are a song of taunt against the arrogant Sennacherib. The song is a judgment against his arrogant presumption that he would raise a hand against the Creator of all things, and His daughter, Jerusalem. God reminded Sennacherib that he could not have done any of the things over which he boasted if God had not been working for him. Because he had acted so arrogantly, God would send him back to the place from which he came. 37:30-35 In a matter of one year the Assyrians would be gone from Judah. Farmers would be back in their fields and cultivating their land. After they had reaped the volunteer harvests, they would plant their own fields and harvest their crops. David's sake: It was not God's original plan when He brought Israel out of Egyptian captivity to select a permanent place for the ark of the covenant. The tabernacle was to be circulated throughout the territories of the tribes. But after five hundred years of existence in the land, and in the declining years of Israel in the land, God allowed David to select a place for the building of a temple. God gave David the concession to have the temple built, and thus the temple was built by Solomon because of David's desire. In this context, it is saved from destruction by God for the sake of David. However, when the Babylonians came in 586 B.C., the temple was destroyed. 37:36-38 The death of the enemies of Judah was also Judah's deliverance. Angel of the Lord: The Hebrew phrase that is used here would make this a reference to the preincarnate Christ. Verse 38 was possibly later added to the text by a disciple of Isaiah, for Sennacherib lived another sixteen years after he had departed and returned to Nineveh. Isaiah's prophecy of his death was fulfilled, but not immediately upon his return to Nineveh.
ing punished because he was a wicked king, nor was he to be saved from death because of righteous deeds. In his prayer, Hezekiah humbled himself before God, for he believed the pronouncement of Isaiah concerning his death. 38:4-8 I have heard your prayer: God will answer our prayers when we ask according to His will and work. In this case, God worked in the body of Hezekiah in order to restore it to health. No visible miracle was performed, but God worked against nature in order to restore the cells of his body in order that he not die (See comments Js 5:13-18). I will defend this city: God would defend the city against the attack of Sennacherib. Sign to you: The process of healing would take time as God assisted the natural body processes to bring health to Hezekiah. Until he was healed, God knew that Hezekiah needed reassurance that he would not die. Shadow on the stairway: See 2 Kg 20:9-11. More recent translations do not use the word "degrees" in reference to the movement of the sun, since measurements in time were not calculated in degrees in ancient Israel. 38:9-20 These words are Hezekiah's song of pleading for life, and an expression of gratitude for God's deliverance. He was in anguish, feeling that his life was cut off before he could accomplish his destiny in life. He believed that if God were to be the foundation of his life and mission, then God would give him a longer life. God responded to his plea, and thus Hezekiah concluded that his ordeal in being delivered by God from the natural laws of sickness was God's sign to him that he was a redeemed person in the eyes of God. Since God spared him, he assumed that God had greater things for him to do. And in view of the historical context, God knew that His people needed Hezekiah's leadership in a time of national crisis that was brought on by the Assyrian threat. 38:21,22 Lump of figs: We are not told if this was simply a sign for accepting the healing of God, or that it was believed that the lump of figs had some medicinal power. Boil: We are also not told exactly what the sickness was. We do see in these verses that all that could be done medically, was done. The true healing, however, was accomplished by God.
Chapter 39 AN AMBASSADOR FROM BABYLON 39:1,2 Hezekiah was not without flaws. When the king of Babylon sent a gift to him, he allowed his pride in the riches of Judah to cloud his judgment. He thus revealed to the messengers of Merodachbaladan the national treasures of Judah. His pride in the riches of Judah would eventually be the bait that would draw the Babylonians to Judah's gate about one hundred years from the time of Hezekiah's death. At that time Jerusalem would fall to Babylon in 586 B.C. Sick ... recovered: Merodachbaladan wanted to know of the recovery of Hezekiah and the great wonder that had occurred concerning the turning back of the shadow of the sun (See 2 Ch 32:31). However, his ulterior motives were possibly in reference to spying out the land. We might assume that the emissaries asked to see the wealth of Judah. Because Hezekiah was seeking their favor in order to have Babylon's protection against the Assyrians, he submitted to their request. Hezekiah pos-
Chapter 38 ILLNESS & RECOVERY OF HEZEKIAH 38:1-3 See 2 Kg 20:1-21; 2 Ch 32:24-33. This event preceded the attack of Sennacherib against Jerusalem, and is placed here, with chapter 39, to introduce the content of chapters 40-66. Hezekiah was probably 38 years old when Isaiah told him to put his house in order. At this time he had no children, and thus the Davidic seedline was in danger. Hezekiah had accomplished many reforms in Judah, but his works of restoration were no guarantee against death. He was not be-
431 Isaiah 40 Dickson Teacher's Bible Commentary
sibly wanted the Babylonians to know that Judah had a great deal to offer in exchange for an alliance with Babylon. 39:3-8 Isaiah assumed correctly, that Hezekiah was working an alliance deal with Babylon in order to play politics for the deliverance of Jerusalem. He had done this with Egypt, and now he was doing it with Babylon. But because he did not trust totally in the Lord, Judah would pay the price for his lack of discretion. Eventually, the treasures of Jerusalem would be taken to Babylon. Good is the word of the Lord: This could have been a resolve by Hezekiah to relinquish to the judgment that God had pronounced. Or, it could have been that Hezekiah was relieved that he would not in his lifetime experience the calamity that would eventually come on Judah for their apostasy. We must keep in mind that Judah and Jerusalem would eventually fall to Babylon. They would not fall because Hezekiah had shown the Babylonian emissaries the treasures of Jerusalem, but because of their own apostasy from God. Isaiah simply revealed here that one of the reasons the Babylonians would come would be to relieve Jerusalem of all her treasures. But the real reason they would be coming was that God would be using Babylon to bring judgment upon Jerusalem for her apostasy.
them to return. The revealing of the glory of the Lord meant the salvation of His people. 40:6-8 Isaiah heard a voice that commanded him to preach a message of comfort. What he was to proclaim was the frailty of man, and thus man's necessity to depend on God. And because man is so frail, he has no right to claim deliverance by his own powers. God is eternal. His word is eternal. The eternal existence of frail man depends entirely on man being in the presence of God (Compare comments 2 Th 1:6-9). The Lord blows: When God breathes on anything of His creation, it will wither or vanish away in an instant. 40:9-11 In the restoration, God will once again rule among His people from heaven. They will no longer seek a king to rule over them on earth. The good news would go from Jerusalem, and thus Jerusalem is personified to be the proclaimer of joy (See Is 2:1-3). The nature of the news was that it was good in reference to all men. Therefore, the news must be proclaimed. Isaiah's mission was not just to the cities of Judah, but to the whole world. The message was that God was coming. He was coming to accomplish His purpose on earth. The fulfillment of God's purpose for the existence of the world would not be deterred by anything that man could do. He would come to manifest His kingdom reign, regardless of the desires of men (See Jn 1:11). He would thus come with strength and gentleness. His strength would be toward those who rejected His work. His gentleness would be revealed to those who submitted to His word. He would protect and nurture the obedient, for they would be His sheep. 40:12-17 God can do what He desires and fulfill His promises because He is God. He is the creator of all things, and thus all things are under His control. No man, by use of man's standards of measuring, can compare with God who has determined the exactness of all that He created. These words chide those who would create false gods after the measurement of the abilities of men, and then exalt their creations to the place of God. The wisdom of God is incomprehensible, and thus cannot be compared with the greatest wisdom of man. Who, therefore, could give instruction to the Holy Spirit? One is doing just this when he seeks to create a god after his own imagination. Drop ... dust: The most powerful nations of the world are only a single drop from a rain cloud. They are only a small particle of dust on a balance, and thus in no way affect the measurement of humanity. All the cedars of Lebanon could not build a fire large enough to offer all the animals of the country for a sufficient burnt offering to the Lord. Forgiveness does not come from offerings, but from grace. 40:18-20 It would be only awesome ignorance on the part of a person to consider himself something in comparison to the awesome God of the universe. The foolishness of idolatry is revealed in the fact that men seek to compare themselves with the incomprehensible God. The rich may use precious metals to form idols. The poor may use hard wood. Both can never use the imagination of men to form a representation of God, who is spirit (Jn 4:24; see At 17:29). 40:21-24 The created world is a better witness to the existence and power of God than all the institutions of man's wisdom (Ps 8; Rm 1:20). Circle: Long before scientists could
Consolation For The Exiles
(40:1 – 48:22) Outline: (1) God comforts (40:1-31), (2) The power of prophecy (41:129), (3) Redemption of God's people (42:1 – 43:28), (4) Futility of idolatry (44:1-23), (5) Prophecy of Cyrus (44:24 – 45:25), (6) Overthrow of Babylon (46:1 – 47:15), (7) Rebuke of the unfaithful (48:1-22)
Chapter 40 GOD COMFORTS The historical background of the chapters that follow is Judah's relief from the threat of destruction by the Assyrians. Beginning with this chapter, God reveals through Isaiah some of the most profound teaching of the Old Testament concerning His plan for the redemption of man. These chapters can be grouped in three divisions that reveal the following general themes: (1) The sovereignty of God over all creation, (2) the redemptive work of God for His people, and (3) the glory of the last days for the redeemed. While living in Palestine, Isaiah is taken by the Spirit through inspiration to the time when the Israelites would be living in captivity. But while in captivity, the people are given encouragement to believe in the great things that God had yet to accomplish through Israel. 40:1,2 An introduction is made here to all the proclamations that follow and continue to the end of the book. This is the voice of God who proclaims grace to the people. Israel's captivity is ended because the people have been purged of sin. It is now a time for comfort that will bring joy. It was a time for God's people to rejoice over their future. My people: See Ex 19:5,6; Lv 20:6; Dt 7:6; 14:2. They were once rejected as God's people, but now they are again claimed because of His covenant relationship with them (Hs 1:9). 40:3-5 The call came from the desert while they were in captivity in Assyria and Babylonia, the places to which they had been taken captive. The way was to be made easy for
432 Isaiah 41 Dickson Teacher's Bible Commentary
Those who would make war in order to bring God's covenanted people to destruction would not be successful, for God would fight for His people. 41:14-20 Sharp threshing instrument: Instead of being cut down by the nations, God's people are strong and invincible. They are the ones who will thresh the nations as a large stone grinds the grain. The truth that would eventually come from Israel would be the standard by which the nations would be judged. If other nations were not righteous, they would be judged. I will open rivers: The land will go from a wasteland wherein they suffered drought and famine, to a fertile land of rejoicing. Palestine would again become the land of milk and honey for the people of God. When they considered the transformation in lives and land, they would understand that it was the work of God who accomplished this awesome deed. Because Isaiah was writing during a time of national tragedy, it would have been difficult for the people to understand that these things would come to pass. Those who were shortsighted would possibly have concluded that after the siege of Sennacherib, all these things would be fulfilled. However, Isaiah was looking far beyond the Assyrian Empire. These events would happen over 150 years later. Their fulfillment would be encouragement for the returnees from captivity that God had truly been working through Isaiah for the benefit of His people. 41:21-24 God challenged the nations by challenging their gods. In challenging the false gods, He was challenging their imaginations, for their gods were only the figment of their imaginations. He first challenged them to think of some prophecy in the past that had been fulfilled. God had presented His case by giving the example of Abraham, that He had promised that from Abraham a great nation would come (Gn 12:1-3). Present your case: It was time for the false prophets of the false gods to prove themselves. Strong reasons: The proof of fulfilled prophecy must be beyond doubt. No obscure predictions and fulfillments will be accepted. Many seek to make predictions of the future, but prediction is based on known occurring events in the present. There are no hints in the making of a true prophecy. There were no hints that Judah would be delivered from the threat of Sennacherib. There was no indication that Jerusalem would fall over one hundred years later. There were no thoughts in the minds of the people that there would be a restoration of Israel to Palestine. In fact, all present events at the time of Isaiah were contrary to what Isaiah prophesied. Too many religionists seek to gain a following by their vain predictions and prognostications. He who chooses you is an abomination: Isaiah not only called the false prophets worthless, he also pronounced condemnation on those who believed their senseless predictions. It was because of the belief of the followers that the false prophets were able to continue. Those who reject the word of God in order to follow after those who are false prophets are an abomination to the Lord. 41:25-29 God ended with a final challenge. From the north: God had called Abraham and made of him a great nation. But those who would presume to prophesy the future are false simply because they presumptuously use the name of God in order to draw glory to themselves through their sup-
prove that the earth was circular, the prophet here mentions the spherical nature of the earth in a passing statement with reference to God's enthronement over all that He created. There are no other earths that embellish the grandeur of God, for this revelation is not of life on other planets. On this earth rulers come and go, but God continues to exist over all things (Jb 12:21; Ps 107:40). Those rulers who would presume that they are so important, are simply blown away by the breath of God. 40:25,26 God is omniscient concerning His creation. The ignorance of man is manifested in his efforts to create gods that might in some way illustrate the incomprehensible God of all things. 40:27-31 God is omnipresent, and thus no man can hide from His presence. The comfort for God's people is in the fact that though God may seem distant, He is actually close, for in Him we live, move and have our being (At 17:28). The bounds of God's comfort for His people are unlimited. He will not fail in giving strength to those who are downtrodden. Though men may grow weak, God's sustenance always abounds. Those who would wait for God to work in their lives will not be disappointed. They will be able to accomplish things beyond their dreams, for God is able to work in the lives of those who walk by faith (Ep 3:20,21).
Chapter 41 THE POWER OF PROPHECY 41:1-4 The content of this chapter continues the challenge of God to man. The challenge is to the unbelieving nations (islands, or coastlands) for a comparison between man's idolatrous gods and God's majesty. The righteous man: God raised up Abraham, and from his seed created a nation. God chose Abraham in order to fulfill a promise that in him all nations would be blessed (Gn 12:1-4). Israel was the nation through whom He would accomplish this eternal plan. 41:5-7 The nations witnessed the work of God through Israel. Israel could not have been born out of the captivity of Egypt without the direct work of God. Though other nations formed their gods, only Israel existed throughout history while other nations vanished from history. The gods of other nations fell, but the God of Israel continued to work through His people. 41:8-13 Because of what God had done in the past in the history of Israel, Israel was to be encouraged. The people were to be encouraged because God would continue to work through them until He had completed the destiny of Israel. Abraham My friend: See Js 2:23. Ends of the earth: Abraham was called in Ur of the Chaldees in order to come to the land that God would later give to his descendants. I have chosen you: God chose Abraham. Pagan nations chose their gods and formed them in stone, wood or gold according to their own imaginations. Abraham was chosen because of his faith. His choosing was conditioned on his faith, and thus he was made the father of our faith. Once chosen, God promised that He would be with Abraham and strengthen him. God's promise to sustain Abraham was continued through his posterity, for he sustained Israel until the coming of the Messiah.
433 Isaiah 42,43 Dickson Teacher's Bible Commentary
posed prophecy. But such people are all worthless. Those who would follow such people are victims of their own ignorance concerning true prophecy. A messenger of good news: Isaiah was the present messenger of good news to Jerusalem. Jerusalem would eventually be restored. In a time of national calamity, this was a message of hope. God gives the message of hope in the following chapter.
disciplining both the northern and southern kingdoms for their apostasy to walk according to their own moral laws. They remained blinded to His discipline, for they did not realize that the calamity they were experiencing was brought on them by God. They were aloof to the fact that God was seeking to turn them back. They went so far into apostasy from God that they would not listen to the prophets of God who were sent to call for their repentance. However, they needed to recognize that all their calamities were sent from God. They were not simply the victims of kingdom builders as the Assyrians and Babylonians. These nations were sent by God to stir them to repentance. They failed to see the chastening hand of God working through these nations. In order to understand their move away from God, we must keep in mind that they turned away from the word of God (See comments Hs 4:6). They became a godless nation that had forgotten their origins, and the God who had given them birth and preserved them throughout their history.
Chapter 42 REDEMPTION OF GOD'S PEOPLE Chapter 40 spoke of God as the true God of all creation. Chapter 41 was a contrast between God and the gods that men create after their own image. This chapter speaks of God's suffering servant, the Messiah. 42:1-4 These verses speak of the character, or nature of the Servant. Though Israel may be the historical foundation upon which the statements of this chapter are made, what is revealed is One who is far beyond what is attainable by man. We would conclude, therefore, that Isaiah is looking far into the future, to a time when God would be revealed on earth through the incarnation of the Son. The Suffering Servant will be one who is tender and compassionate. He will draw all men to Himself. He will bring justice to the downtrodden. The Gentiles will seek His redemption. 42:5-9 God exalts the Servant to the One through whom God would establish a covenant with the people. He would be a light to the Gentiles, and in being a light to those in bondage, He would give freedom (Jn 8:32-36). He would thus have a redemptive mission to all nations. The former things: All that God had prophesied through the prophets concerning things that would come to pass in Isaiah's day had already come to pass. Therefore, what God was prophesying at this time through Isaiah concerning the future, would certainly come to pass. 42:10-13 A new song is needed for God because He is doing new things. Since we would view this context as Messianic, then certainly a new song is needed for the praise of God's salvational work among men through the Messiah. Kedar: Even the marauding Arabs of Kedar should sing in jubilation, shouting the praises of God from the highest mountains. The rock: Reference is to Petra, the capital of the Edomites. The picture is that Isaiah, as he gives this prophecy, is located in Palestine, not in the flatlands of Babylon. 42:14-17 God will be as a warrior whose rage is stirred up. He will go forth from His restraint and bring judgment on the wicked and justice for the righteous. Those who were spiritually blind will see His grace. Those who trusted in idols will be shamed. After Israel returned from captivity, they never again looked to any idols. Idolatry was purged from their culture. 42:18-20 At the time of Isaiah's ministry, Israel was blinded to God because of their own desire to turn away from His word (See Rm 11:25). Israel was the blinded servant. She was blinded above all because of the great things that God had done for her throughout her history. She had all the opportunity to witness the direct work of God in the life of the nation, but she turned away to be her own master. 42:21-25 Three centuries before the end of Israel, God was
Chapter 43 43:1-7 All Israel will be called back by God to the land of Palestine. Reference is specifically to the restoration of the remnant of the twelve tribes of Israel who would be allowed to return to their land after the Babylonian captivity (See comments Er & Ne). God specifically called them out of captivity by their name. They were His people, and thus the prophecy was specific. The prophecy specifically referred to Israel, and thus we would not assume that the historical fulfillment of the call was to all nations. Water ... river ... fire: No natural dangers would hinder them from returning from captivity. Egypt ... Ethiopia ... Seba: God gave these nations as a ransom for the salvation of Jerusalem. Sennacherib focused his military energies on these nations, while sending a part of his army to Jerusalem. I will give men: Since God was working through Israel in order to bring the Messiah, and Savior, into the world, He would have given the rest of the world in order to save Jerusalem. He would have done this, because without Israel, the promises would not have been fulfilled through Abraham (Gn 12:1-3). By preserving Israel for the purpose of saving the world, God must be glorified. Israel must understand that she was saved, not because of her own worth, but because of God's eternal plan through the nation. 43:8-13 This profound challenge calls on man to bring forth their prophecies in order that they be compared with God's fulfilled prophecy concerning Israel. The existence of Israel throughout the centuries was evidence that God was working through the nation. Israel could not have been born as a nation without the help of God. The nation could not have been sustained throughout history unless God was preserving the people for a greater purpose. They could never have come back from captivity unless God had released them. The birth, preservation and continuation of the nation of Israel is one of the greatest evidences for the existence of God and His work among men. 43:14,15 God brought down the Babylonian Empire in order that the Medo-Persian Empire, through King Cyrus, allow Israel to be restored to the land of promise.
434 Isaiah 44 Dickson Teacher's Bible Commentary
in the future. Pour My Spirit: This would be the true Spirit, not a fictitious spirit or spook that the idolaters had created because of their own ignorance of the word of God. Since this would be a reference to the same outpouring that is mentioned in Joel 2:28, then we would assume that Isaiah is also speaking of the time when this prophecy would be fulfilled. Peter quoted Joel 2:28 in order to remind those on the day of Pentecost in Acts 2 that the promise of the outpouring of the Spirit was fulfilled when the Spirit was poured out on the apostles (At 2:16,17). It would be and was a time when God's people would not be ashamed to be His people (Rm 1:16). As a result of the outpouring, new converts would arise to be a part of God's people. There would be conversions from all the nations (See Mk 16:15,16; At 2:41). 44:6-8 The gods who are the imaginations of men can never be compared to the God of Israel who declares the future. God had given birth to Israel, and preserved her to the time of Isaiah. From that time forward, God had prophesied a glorious future, and thus Israel must not fear the imaginations of those who speak contrary to God's message. 44:9-17 In this section of Scripture, God proclaimed the utter foolishness of man in his efforts to make idols that represent fictitious gods. God created man a religious being. But when this religious being forsakes the word of God, he will imagine spirits and spooks by which he will control his own life by living according to his own self-imposed religiosity. He will create in his mind spirit beings that do not exist. He will do this to the exclusion of God. His belief in his own spirits will be so great that he will argue with others that they are real, and can affect man with calamity. Those who would believe that the spirit inventions of men have affect over the physical world in which man lives should read carefully these verses. God chides those who have foolishly allowed themselves to believe in that which does not exist. 44:18-20 Wooden idols are good only for wood to cook food and keep one warm. He has shut their eyes: God will allow one to believe a lie, but condemn him for his desire to believe the lie (2 Th 2:11,12). Because the deceived had no desire to believe the truth, they will be condemned for their desire to follow after their own deceptions. 44:21-23 God's people must remember that they are the product of God, not the product of their own invention. Idolatry is humanism in that man seeks to be the center of his own power. He seeks to focus on no other existence outside himself. The evolutionist, therefore, is a narcissistic humanist in that he seeks to make himself the center of his own existence and destiny. I have blotted out: The occasion of Israel's restoration to the land of Palestine was an indication that God had forgiven them of their foolish idolatry. The fact that He worked among the nations in order that they return to the land was evidence of His forgiveness of their apostasy. All those who realize their forgiveness in Jesus, work in thanksgiving and rejoice because of the grace of God (See comments 2 Co 4:15).
43:16-21 Sea ... chariot ... army: The same God who parted the Red Sea, and then closed it upon the army of Pharaoh when Israel was delivered from Egyptian captivity, will again work to bring Israel out of Assyrian and Babylonian captivity. As God snuffed out the power of Pharaoh, so He will take away the power of these two empires who had taken His people into captivity. A new thing: God dried up the waters in order that they be delivered from Egypt. Now He will supply water in order that they be able to cross the desert from the captivity of Babylon to the freedom of their promised land. God created a highway out of Egypt. He will create another highway out of the Assyrian and Babylonian captivities. Formed for Myself: Israel was not created for the purpose of simply establishing another nation on earth. The nation was for His purpose of bringing the incarnation of Himself into the world through Jesus. 43:22-24 This is a picture of grace. Though Israel did not seek God, He continued His work through them as a nation. They had not earned their deliverance, but He gave it to them in order to fulfill His promises to the fathers. They were totally undeserving of the grace that was given in order that they continue as a nation. 43:25-28 The Israelites went into apostasy because they sought to satisfy their own worldly ambitions. They had forgotten that they were born as a nation through the grace of God. They were sustained by His grace. In order that they continue throughout history for the coming of the Messiah, their restoration to the land after the captivities was a sign that God had forgiven them.
Chapter 44 FUTILITY OF IDOLATRY This is a profound text in reference to beliefs in spooks and spirits that are the product of man's imaginations. Those who would mold their fears into fetishes and charms around supposed evil forces of the spirit world should take a good look at how God mocks such creations of the minds and hands of men. When the truth of God's word is preached to a culture, it requires a long period of time through aggressive teaching of the word of God to eradicate spiritualistic beliefs from a culture. God sent Israel into three generations of captivity in order to accomplish this emotional and psychological transformation. He did not bring them back from captivity until the mysticism was gone from their thinking. The first captives returned in 536 B.C., and the last group almost a hundred years later under the direction of Nehemiah. But when they returned, faith in witches and mediums no longer existed in Israel. Those who foster such beliefs today only keep people in the bondage of their own minds. God mocks such beliefs in this text. All Christians would do well to take heed lest they be led astray into the captivity of their own imagination. 44:1-5 Jeshuran: This term is used as a diminutive word of endearment. It means "upright one." God had given His people over for judgment in order to move them to repentance. He now comforts them by reminding them that He will bring them back because of their repentance. They must not fear, for He will preserve them for a spiritual posterity that is coming
PROPHECY OF CYRUS 44:24-28 Redeemer: God would deliver them from the captivity of which they could not deliver themselves. He was
435 Isaiah 45,46 Dickson Teacher's Bible Commentary
the one who made Israel from the seed of Abraham, and He was the one who would preserve Israel for the coming of the Messiah. All such working in the history of Israel confounded those who believed in idols, which idols were lies that the apostates desired to believe. Jerusalem ... will be inhabited: Against the background of the destruction by Sennacherib, and eventually by the Babylonians, Jerusalem will be rebuilt. The prophecy was made long before the city was destroyed by Nebuchadnezzar in 586 B.C. Says to the deep: If God dried up the Red Sea in order to free Israel from Egyptian captivity, then surely He will deliver Israel from Assyrian and Babylonian captivities. Cyrus: This prophecy is so profound that liberal Bible students have often stated that Isaiah's prophecy was actually made during the time when Israel was in the land of their captivity. But when God inspired prophecy to be made, there was no need to dodge the impact of the mention of a king in history that was made over a century before he lived (45:21; see comments Er & Ne).
they returned in order that they be identified as the Israel of God when the Messiah came in fulfillment of the promises to the fathers (Gn 12:1-2; see comments Er 10). All these things were done in order to prove that there is only one God who can do all these things among the nations of the world. 45:9,10 Man cannot change the eternal plan of God by following after his own will. Only idolaters seek to do this with their idol gods. But God works His plans, to which plans all men must submit. 45:11-13 Cyrus was a humanitarian king. He allowed people to return to their own homelands. God raised him up to accomplish this work in reference to the Israelites. When Cyrus allowed the Israelites to return to Palestine, it was not for the purpose of reaping tribute from them. Allowing the Israelites to relocate within the Medo-Persian Empire was not an economic plan to profit the empire. 45:14-17 Israel was disgraced and shamed when they blasphemed God through idolatry. The nations accused that the God of Israel was no greater than the gods of their nations. But when Israel was allowed to resettle Palestine, the nations took notice. The God who hides His ways until they are revealed, often does that which is contrary to the politics of the nations. 45:18,19 God created the world with order. He is not a God of chaos and confusion. When He speaks of things concerning the future, we can be assured that those things will come to pass. What He says can be clearly understood. His prophecies can be clearly understood when they are fulfilled. 45:20-25 In this text Isaiah seems to go beyond the national restoration of Israel to Palestine. The national restoration is metaphorical of the restoration from the bondage of sin that would come through the revelation of the Son of God. The revelation of God through the Messiah would bring the opportunity that every knee bow (See comments Ph 2:5-11). The symbolic picture here is that many of all nations would come into a covenant relationship with God. They would be the spiritual Israel. Because all who come into the spiritual Israel will be justified from sin, they will give glory to God.
Chapter 45 This chapter presents the literal and earthly foundation upon which a metaphor of salvation is given for the spiritual Israel of God, the church. Cyrus was the "anointed" of God to bring national salvation to the Israelites by allowing them to return to their homeland of Palestine. The Messiah of the future would be the anointed one of God who would release those who are in the bondage of sin. In their release from sin, they would become the spiritual Israel of God, the church. 45:1-8 Cyrus would be the Medo-Persian king who would allow the captives to return to the land of Palestine. His name is identified for the purpose of witnessing to all men that it was God who was working through the nations on behalf of His people. Cyrus was anointed by God in order that we understand that He raised up Cyrus for a special purpose. The Medo-Persian Empire became a massive empire. From its beginnings of the old Assyrian and Babylonian Empires, it reached west to the Mediterranean Sea and south to the border of Egypt, thus encompassing all of Palestine. What actually took place when the Jewish captives returned to Palestine was that they resettled from one part of the Medo-Persian Empire to another region of the empire which was still under MedoPersian control. Cyrus was allowed to conquer the armies to the west of Nineveh and Babylon in order to make it possible for God's people to resettle in the land of their heritage (See comments Er & Ne). They simply resettled in another region of the Medo-Persian Empire Gates: This was the most fortified part of the city, for it was the entrance into all ancient cities. They were built of wood, and often overlaid with brass. When the gates were broken, the city fell. No God besides Me: This theme permeates all prophecies that refer to the restoration of Israel to Palestine. God's work through the restoration was to prove that He was working with His people. Conquered and enslaved people were often simply assimilated into the life and societies of those nations who conquered them. But in Israel's case, they maintained their identity within the societies of their captors, and thus they were the true Israel when God returned them to Palestine. They maintained their national purity when
Chapter 46 OVERTHROW OF BABYLON 46:1,2 Bel ... Nebo: These were two gods of the Assyrians and Babylonians. Bel was the equal to the Canaanite god Baal, which means "lord." Nebo means "revealer" or "speaker." The temple of Bel was in Babylon and the temple of Nebo was in Borsippa. The great idols of these gods were carried in ox carts (carriages). They were so large that they were a burden to the animals who pulled the carts. The Babylonian King Merodachbaladan sought to carry away some of the idols of Babylon when Sennacherib threatened Babylon. However, he was overtaken, and the idols were taken by Sennacherib. They stoop: The Holy Spirit is very descriptive in this text in reference to His sarcasm concerning the idolatry of Isaiah's era. Idolatry was what brought Israel down, and thus the Spirit seeks to explain how foolish Israel and the nations were by trusting in the idol gods they made with their hands. The tottering gods of man only illustrated how men had stumbled
436 Isaiah 47,48 Dickson Teacher's Bible Commentary
into apostasy. Themselves have gone into captivity: The idol gods could not prevent themselves from going into captivity, much less save their worshipers from bondage. 46:3,4 All the remnant of the house of Israel: This is a significant statement in reference to the promises that were made to the fathers. When speaking of the restoration of Israel, reference was not only to the restoration of the southern kingdom, but also to all twelve tribes. In order that the promises be fulfilled, a remnant of all twelve tribes of Israel had to be in Palestine when the Messiah came. There is no such thing as the lost ten tribes of Israel. Upheld by Me from birth: Israel was born out of Egyptian captivity and carried by God throughout her history (See Nm 11:12). Even when the nation became old, God was still with her through her apostasy and restoration. 46:5-7 Idol gods were dead. The idols were only the imagination of those who had given up a knowledge of the true God of heaven. When men forsake the word of God, they will create a god after their own image, which god will behave according to their desires. This happened in Israel and it happens among all men throughout the centuries. Simply because one claims to believe in God does not mean that he believes in the God who is identified in the Bible. One can understand the true God of heaven only through the Bible. 46:8-13 Declaring the end from the beginning: Once one makes a so-called prophecy of the future, and that prophecy does not come to pass, then that person was or is a false prophet. Only the omniscient God knows the future. Anyone who would be so presumptuous as to foretell the future has acted arrogantly in order to gather people to his group of misguided adherents. Prophecy is so foreign to the ability of man that anyone who would claim to prophesy concerning future events has identified himself as a false prophet. Ravenous bird: Reference could possibly be to Sennacherib, since God called him from the east in order to bring down judgment on Israel. Stouthearted: The Hebrew text refers to one who trusts in his own strength, or those who are self-sufficient.
ing of the stars and planets. They had thus wearied themselves with the futility of their search for knowledge from the physical world in order to discern matters of the spirit world. God challenged them to consult their normal mediums for wisdom in order that they gain understanding of the national calamity that was coming upon them. But the source of their supposed knowledge—their astrologers, star gazers and prognosticators—would be consumed.
Chapter 48 REBUKE OF THE UNFAITHFUL 48:1-11 In this chapter God brought to remembrance what He had accomplished through Israel. Rebel from the womb: From the time God brought Israel out of Egyptian captivity, they were a stiffnecked people. They took pride in the fact that they were the people of the true God. But they soon forgot this as they started claiming for themselves the victories they had over others. They took pride in their preservation as a nation, and thus gave credit to their idols that they had made after the nations around them. So God resorted to prophecy in order to manifest the foolishness of their idols. His prophecy was so specific that they, through their idols, would have predicted the opposite of what would happen in their history. Therefore, lest they give credit to their idols, God worked in their history contrary to what men would have expected. For My own sake: God worked through Israel for His own glory. The existence of the nation, therefore, was not because they were a righteous people. God knew that centuries later we would be reading the history of the nation of Israel and come to the conclusion that there is a God, and that this God works out the destiny of His eternal plan of redemption regardless of wicked men (See comments Rm 15:4; 1 Co 10:11). 48:12-16 The eternal and unchangeable God created all things, and thus has not changed in His plan of redemption through Israel. Who ... declared these things: Through their idols—the representation of their own intellect—they could never have foretold what God would do with them. But through His servants, the prophets, God revealed His plan and brought it about throughout Israel's history. I have called him: Israel must understand that it was God who called the Babylonians to come upon His people. They must understand the reason why they were called. If they understand that the captivities happened because of their apostasy from God to idols, then there was hope for repentance. If they did not believe the prophets in order to understand this, then they were doomed. 48:17-19 If they had been obedient, they would have had peace throughout their history. They would have been helped by His commandments. God gives man freedom to make choices. When we make wrong choices, we must pay the price that our sin brings upon us. 48:20-22 Their deliverance from Egyptian captivity seems here to be prophetic of a time when they would go forth from Babylonian captivity. When they went forth from Egypt, God provided sustenance in the desert. He would do the same after their repentance, and deliverance from Babylonian captivity. But He reminds them that there is no peace for the wicked, and thus they must come forth as a repentant people.
Chapter 47 47:1-7 See 14:4-21. This is a song wherein God taunts the arrogant Babylonians for their ruthless treatment of His people. What the Babylonians did not consider was that God used them to discipline His people. Their bondage of Israel was not of their own invention and power. Since they did not give credit to God for using them to correct His people, they will be stripped naked and taken into bondage themselves. They were as a queen in all her glory. But they would become humiliated by God when they become the victim of their own ill-treatment of God's people. From sitting on a throne, Babylon would sit in the dust. 47:8-15 As was common among pagan nations, the kings deified their kingdoms by deifying themselves (See Zp 2:15). In her human wisdom she arrogantly exalted herself above all nations. Because the Babylonians rejected any knowledge of the true God of heaven, they invented for themselves sources of their own wisdom. They acquired false wisdom for themselves through their prognosticators and mediums. They developed a religion of mysticism that was subject to their read-
437 Isaiah 49,50,51 Dickson Teacher's Bible Commentary
order to return to the land and rebuild the city of Jerusalem (See comments Er & Ne). The fact of their return would be evidence that God was true to His people, and thus the true God among all the nations of the world. 49:24-26 The return of His people to the promised land proved that God is king over all nations of the world. He is stronger than those who lead others into captivity. He sets nations against one another in order to bring forth His people, which thing He did by setting the Medo-Persian Empire against the Babylonian Empire.
The Prince Of Peace
(49:1 – 57:21) Outline: (1) Restoration of Israel and light for Gentiles (49:1 – 50:3), (2) The obedient Servant (50:4-11), (3) Words of comfort (51:1 – 52:12), (3) The Suffering Servant (52:13 – 53:12), (4) Jerusalem is glorified (54:1-17), (5) Grace for the obedient (55:1-13), (6) Hope for the Gentiles (56:1-8), (7) Condemnation of wicked leadership (56:9 – 57:21)
Chapter 49 RESTORATION OF ISRAEL & LIGHT FOR GENTILES 49:1-4 In these verses the Suffering Servant is introduced where He speaks of Himself. He calls to the whole world concerning His mission. He is the One sent out from God, called from conception with a destiny. He is God's source of glory. He goes forth to do the will of God. Though His mission seems to bear no fruit, God will make sure of His reward. God kept his Servant close in His quiver. He was kept close until it was His time for ministry. 49:5,6 The Servant's mission was to be a restorer of Jacob and a redeemer of Israel. His mission was beyond the Jews in that He was to call the Gentiles. God's work through the spiritual Israel was to bring the Gentiles into His fold. 49:7 The physical nation of Israel was certainly the foundation of the metaphor for this reference to the suffering Servant of Jesus. The nation was abhorred by the nations of the world. But upon their victory over captivity, they were honored as a people. Jesus was despised and rejected, but upon His resurrection He was manifested to be for millions the King of kings and Lord of lords (1 Tm 6:15) 49:8-13 A time of forgiveness came through travail. The Mediator of the covenant has come, and thus it is a day of salvation. Israel was restored to her land that was left desolate. Those who were in bondage now enjoyed their freedom in the light of the Savior. The released captives make their way home over highland pastures that are provided by God. They will come from all distant lands to which they were taken into captivity. Sinim: Even from the far east in the regions of India and China, they will come. No matter how far His people were scattered throughout the world, they will be restored to God in their land. It would be a time for glorious jubilation. 49:14-21 Isaiah reassures Israel that God will not forget His people. He encouraged them by saying that those who destroyed them would be gone. It would be unthinkable that a mother would forget her child. Then certainly, God could never forget His children by leaving them in captivity. Jerusalem's walls are engraved on the palm of His hands. Because of the inhabitants: Israel will be embarrassed because they complained that God had forgotten them. There will be so many in the land that there will be little room for them. The restored Israelites to the land will be surprised to see the multitude who were born in captivity, but desired to return to the land of their fathers. 49:22,23 The reassurance of the prophecy is that the restored Israel will again populate the land. Those who held them captive will be their nursing fathers and mothers as they allow them to return to the land. The Medo-Persian Empire, through Cyrus, gave the Israelites the supplies they needed in
50:1-3 Divorcement ... sell: There were some who would assume that God had estranged Himself from Israel for some unknown reason, or that He had given her to a creditor for some unknown debt. In the context here, He wants Israel to know that her separation from Him was caused by sin. She as totally responsible for the separation. She could place no blame on Him.
Chapter 50 THE OBEDIENT SERVANT 50:4-6 God knows how to speak in a way that is helpful to those who sin. He knows how to listen to those who are repentant and seek to be obedient. If one comes to God obediently, He will listen to their prayers. But those who live in rebellion will find no answer from Him in reference to their sinful state of behavior. God works in the lives of those who seek to obey Him. I gave My back: The prophetic substance of this context looks forward to Jesus who was the manifestation of God's listening to those who sought Him. The manifestation of the Son of God was God's answer to the prayers of the obedient who sought deliverance. 50:7-9 The text turns to the Servant of God who suffers at the hand of those who would persecute Him. Because of His faith, His adversaries seek His humiliation. But because He is assured that the Father is working with and through Him, He will fulfill His destiny. Like a flint: Nothing will stop Him from accomplishing the purpose for which He came into the world. Because God is working through Him, He has no reason to be ashamed of what He is doing. When one realizes that he is doing the will of God, he has no reason to be ashamed (Rm 1:16). 50:10,11 Those who fear the Lord are those who are obedient to His will. Though this person is walking in the darkness of this world, he looks toward the light. He must thus have faith in the faithfulness of God to be with him. But those who stir up strife and persecution for God's people have stirred up the punishment of hell for themselves (See Mt 25:41,46; 2 Th 1:6-9; 1 Pt 4:19).
Chapter 51 WORDS OF COMFORT 51:1-3 The plea is to look to the father of our faith, Abraham. He was the physical origin of Israel. He is the spiritual origin of all those who trust in God for direction. Those who live by faith are the spiritual descendants of Abraham. National Israel was born from the womb of Sarah. But the
438 Isaiah 52 Dickson Teacher's Bible Commentary
unbelievers will never again strip Israel naked and humiliate her before the nations. This was a call to stand and be who she was destined to be. The captive people would be seated for honor. 52:3-6 The Israelites had sold themselves into bondage by disobedience. Through God's grace, however, they would be brought forth out of bondage. Their deliverance was free, for God could have left them in the captivity of the Assyrians and Babylonians. It was only by His grace that they were freed. God paid nothing to any nation in order to set His people free. 52:7-10 The good news of their deliverance not only went throughout Israel, but throughout all the nations (See comments Rm 10:14,15). The nations wondered at the survival of this nation. They assumed that Israel would have assimilated with the nations, and subsequently lost her identity. Your God reigns: Israel's return to her homeland was evidence to the nations that God was working in His people. What all the nations thought was impossible—that Israel would again become a nation—God was able to do. 52:11,12 The Israelites would go out of captivity, not as they went out in haste from Egypt. They would go forth from captivity in peace in order to establish again the nationhood of the people. Go out: The call was for them to come out of captivity. Though all Jews did not return to their homeland of Palestine, there were thousands who did in order to reestablish the identity of Israel (See comments Er & Ne). Those who did not return remained among the nations in order to influence them to turn to the one true God. God needed only a remnant in Palestine in order to reestablish the identity of Israel for the coming of the Messiah. For world evangelism purposes in the future, He needed the rest to remain scattered among the nations. The scattered Jews would be the evangelism medium through whom the gospel would go into all the world (See comments Is 2:1-4; At 2).
church was born from the faith of Abraham. The Lord will comfort Zion: God will restore national Israel to her land that was laid waste. He will bring the repentant remnant once again into their homeland. Their faith was the foundation upon which God restored them first to Himself, and then to their homeland. 51:4-6 Hearken: This is the key word of the chapter. In order for God to perform His promises to the fathers, Israel must listen to the will of God. Sin led them into their predicament of being separated from God. Repentance will bring them back into His blessings. They will again be His people and His nation. He will restore His salvation to them. A light of the people: God's law will go forth as the light for all the nations of the world. The world will be enlightened by the word of God. The light would be a new law that would be applicable to all the world (See comments Jr 31:31-33; Mt 28:19,20). Salvation will be forever: Though all that man sees in this world will vanish away, God's word will abide forever. The word "forever" emphasizes the sustainability or certainty of the salvation in contrast to that which will pass away. Because it is sure and steadfast, the salvation will continue without end. Emphasis is on the steadfast existence of the salvation. 51:7,8 God's people do not need to be afraid of those who would persecute them simply because they will be preserved by the word of God long after those who persecute them will have passed away. 51:9-11 Dragon: The crocodile of the Nile River. Ransomed ... redeemed: The deliverance of Israel through the Red Sea is the literal and historical definition for these two metaphors in reference to the salvation of the saints. God's people were ransomed from captivity. Many Egyptians died in the Sea when they were redeemed. They were redeemed from a captivity from which they could not deliver themselves. The works of ransom and redemption, therefore, were the works of God, not something the people earned through their works. 51:12-16 Since God is the one who delivers, then there is no reason why one should fear man. The more we understand the greatness of God, the less we will fear those who seek to oppress us. Israel did not need to fear, therefore, because God had come to them with the proclamation that they were still His covenanted people. 51:17-20 God's people must be confident because God is their help. Israel had become a nation that was senselessly drunk on the idolatry of the nations. They subsequently wandered away from God. Their kings and leaders could not help them. They had brought themselves into a social stupor where no one could help. And then when they found themselves without mercy in captivity, God came for them. 51:21-23 Israel's deliverance meant that the fury that God released on her because of her sin, would be released on those who brought her into captivity. The cup: This was the cup of God's wrath. It was first poured out on Israel. Now it was going to be poured out on those who persecuted His people.
THE SUFFERING SERVANT 52:13-15 Isaiah looked beyond the return of the captives to a time when the Son of Man, the Messiah, would come. Beginning with verse 13, and extending through the end of chapter 53, we are given in prophecy one of the most graphic word pictures of the Christ who would come to redeem God's people from the captivity of sin. He is pictured as the victorious priest who gives Himself as a ransom for the people of God. These verses introduce God's Servant. He commands all to behold Him. As the nations were astonished with the exaltation of Israel, so they will be astonished at the exaltation of the Servant Jesus. As the nations marveled at the suffering and deliverance of Israel, so they would marvel at the suffering and deliverance of the Savior. He would suffer, not because of His own sin, but because of the sins of others (See comments Ph 2:5-11). Sprinkle many nations: As the sprinkling of blood in reference to atonement, and water as a sign of purification (Lv 14:7), so here the Servant would sprinkle nations in reference to expiation and sanctification. Kings: The awesome social impact the wounded Servant will have on the history of mankind will astonish even those who are in high offices.
Chapter 52 52:1,2 This is a call to Jerusalem to dress up for glory. The
439 Isaiah 53,54 Dickson Teacher's Bible Commentary
Chapter 53 53:1-3 Who has believed our report: What is stated in this chapter is so astounding that few would believe that it was written over six hundred years before its fulfillment. No prophecy as this could have been fulfilled by accident. Arm of the Lord: God strongly intervened in history in order to bring about the fulfillment of this prophecy. He grew up: This prophecy is so certain of fulfillment, that the verb tenses are in the past tense. It is worded as if it had already come to pass. Before Him: Before the Father. Tender plant: Jesus was a suckling plant from the root of Jesse (11:1). Dry ground: He originated out of Galilee, one of the most unlikely places from which a great leader would be born (Compare Jn 1:46). No form or comeliness: Jesus' physical appearance did not command attention. He was not attractive to look upon. Despised and rejected: As a revolutionary personality with His teaching and conduct, those in religious high places envied Him. His teaching was contrary to the Judaism that was taught during His lifetime. The envy of the religious leaders drove them to crucify Him. Man of sorrows: He was a man with our physical sicknesses, for He was incarnate in the likeness of man (Ph 2:5-8; Hb 4:15). We hid: Those who were with Him during His ministry would not stand with Him during His trials and crucifixion. He thus had to stand alone for us. Did not esteem: Many of those to whom He came did not accept Him as the Messiah and Son of God (Jn 1:10,11). Nevertheless, God accomplished His work through Him. 53:4-6 Borne our griefs: His salvational work for man was specific, and definitely carried out. Though many rejected Him, it was their grief and pains that He bore. Carried: He took up the burdens of our grief and carried them away. Smitten by God: Those who rejected Jesus, accused Him of being from Baalzebal, and thus stricken by God for assuming to be the Son of God (See Mk 14:61-64; Lk 22:37). Wounded ... bruised: This was His destiny. He did fall into the hands of wicked men, and subsequently was crucified for the sins of men. His death was not an accident, unplanned by God. It was for this very purpose that Jesus came into the world. He was crucified before the world was created (See comments Rv 13:8). He was bruised through crucifixion, but in being bruised, He crushed the head of Satan (See comments Gn 3:15). We like sheep: The world had wandered off into sin. The cross, therefore, was by grace, for there was no one who was righteous, and thus deserving of the forgiveness of God (Rm 3:9,10,23). To his own way: As with the spirit of idolatry, so is man in everything. He seeks to do only that which is right in his own eyes. He thus turns to satisfying the lust of the eyes and flesh, while following after the pride of life. Laid on Him: He suffered on behalf of the wicked (See Mk 10:45). Since sin is against God, then God had to be incarnate in order to be the sacrificial lamb to bear the sins of men. Jesus came specifically into the world to be the sacrificial Lamb of God. 53:7-9 Jesus was harshly treated and humiliated for our sake. He humbled Himself to be mistreated by those whom He had created (See Cl 1:16; compare Ph 2:5-8). He did not open His mouth: Jesus took Himself to the cross. He had the power to lay down His own life for our sins (Jn 10:17,18).
He had the power to take it up again. When it was time for His death, He did not open His mouth in order to defend His innocence. He allowed Satan to work in men in order to take Himself to the cross. Lamb to the slaughter: He was the sacrificial lamb of God (Jn 1:36; Rv 5:12). By oppression and judgment: Jesus suffered from the tyranny of evil men, and thus He suffered the violence of men and unjust judgment. Who will declare: The people were indifferent during the crucifixion. They allowed jealous religious leaders to crucify Him. Grave with the wicked: Dishonor and humiliation followed Jesus from the cross even to the grave. No violence: He had done nothing by which He deserved the treatment He received. 53:10-12 Pleased the Lord: God willed the cross for the sake of those who would believe. The Father allowed His Son to go through the humiliation of the suffering for the sake of those who would be drawn to the cross. His seed: Christians are the seed of the Servant. We are the seed because we have believed and obeyed the gospel of His death and resurrection (See comments Rm 6:3-6). Jesus is now reigning at the right hand of God, and continues to prosper as people are obedient to the gospel. He now sees the results of His work, and rejoices over our obedience. Though Jesus had to travail in His labor to bring us forth as the people of God, He is satisfied with His work. His death was successful and sufficient for the salvation of men. I will divide Him a portion: Jesus was worthy to receive the blessing of the church because He gave Himself for all those who have obeyed His death, burial and resurrection (See comments Rm 6:3-6). Jesus was worthy to receive glory, honor and power because He was crucified for transgressors (See comments Rv 4:11).
Chapter 54 JERUSALEM IS GLORIFIED 54:1-3 The historical foundation of the metaphor that refers to the bride and new Jerusalem find their meaning in this context. The new Jerusalem is composed of those who are called out of the world by the gospel. The church is thus the assembly of those who have been wooed by the gospel. The bride, the church, is wooed and will be married to the Groom when He comes again. There is a restoration of the people of God to the point that they are new in His presence. All this is the result of the work of the Suffering Servant who accomplished His work that is pictured in chapter 53. Sing, O barren one: The exodus of the exiles from captivity portrays the new exodus that would come as a result of the calling by the sacrificial Servant of God. The restored people of God would compose an exodus from the captivity of sin. Enlarge the place of your tent: The exiles of the new exodus would far exceed those who returned from the Assyrian and Babylonian captivities. The new exodus would be composed of those from all the world, both Jews and Gentiles. As a nomadic family must enlarge their tent in order to accommodate the growth of the family, so the spiritual tent of God must be enlarged in order to bring in all people of all nations (See comments Mt 28:19,20). 54:4-8 Not be ashamed: Israel will not have to be ashamed
440 Isaiah 55,56 Dickson Teacher's Bible Commentary
of her youth in the bondage of Egypt. Neither will she be disgraced by her captivity by the Assyrians and Babylonians. God gave birth to Israel, and thus He was her father who would bring her out of the widowhood of captivity. Though for a short time God hid His face from her while she was in captivity, that time would pass and she would remember it no longer. God of the whole earth: Israel must never forget that God is not the God of Israel alone. In fact, the existence of Israel was based on the fact that God was seeking to send the Savior of the world into the world. Israel existed solely for the purpose of fulfilling the promise of the Blessing that would come from the seedline of Abraham, which Blessing would accomplish the work that was described in chapter 53. Wife of youth: Israel was God's "wife of youth" until the bride, the church, was brought forth. A brief moment: For a short time God abandoned Israel in captivity, but she was brought forth a penitent bride who remained loyal to her Maker. 54:9,10 Waters of Noah: These words clearly state that the flood of Noah's day was not a local washout, but a global calamity that changed the face of the entire earth. God promised Noah and all life that He would never again destroy the world through such a flood of waters. He promised the redeemed Israel that He would never again allow her to be taken into captivity (See Gn 9:12-17). 54:11-17 God now turns to the calamity that befell the city of Jerusalem. The new spiritual Jerusalem would never suffer as the physical Jerusalem when it was destroyed by the Babylonians in 586 B.C. I will lay your stones: The metaphors that picture the new Jerusalem give hope and comfort for the future of national Israel that was at the time of Isaiah undergoing threats from the Assyrians, and then the Babylonians. When Isaiah wrote these words the temple was still standing. He speaks of a reconstruction, but the reconstruction is not of the temple in Jerusalem. In the picture here of the new Jerusalem, the temple is not mentioned. The temple of David was never in the original plan of God for Israel. It was David's desire which God accommodated. God always wanted His people to feel a direct connection with Him as they worked the land throughout Palestine. The temple centralized His presence, and thus always left some in Israel feeling too far from the symbol of the presence of God. In the new Jerusalem, the church, God would always be present wherever the church existed. His presence would not be identified by a physical structure (See comments Jn 4:19-24). His presence would be identified by those with whom He dwelt (Lk 17:20,21). Taught by the Lord: See Jn 6:45. If anyone fiercely assails you: Though the church would be persecuted, the persecution would not originate from God. God formerly used the nations to discipline His people, but He would not do such with the church. No weapon ... will prosper: No evil nation or force would ever destroy the church. After the establishment of the new Jerusalem, the church, it would never go out of existence. The beauty of the picture is in the fact that the restored people of God would carry on throughout eternity. Therefore, we must see in the restoration of Israel from captivity more than a simple restoration of Jews to the land of Palestine. The remnant that returned was the seed from which the church would
begin five centuries later. Then the church, after centuries on earth, would transition into a heavenly dwelling that is yet to come. All this Isaiah pictures before the physical city of Jerusalem had fallen to the Babylonians in 586 B.C. It was an incredible prophecy at the time, and something that was certainly not understood by the first recipients. Isaiah himself surely did not understand what he was saying and writing (See comments 1 Pt 1:10-12).
Chapter 55 GRACE FOR THE OBEDIENT 55:1-5 Attention is drawn to the blessings that have resulted from the word of the Servant of chapters 53 & 54. The call is to the many of the seed of Israel who blossomed from her restoration and the building of the new Jerusalem. Without price: God's grace is free. If they heeded the invitation to come, they would receive more than that for which they could pay through good works. They could not merit what the Lord had to offer. The invitation to freely eat and drink of that which the Lord offers is to all men (Jn 3:16). Everlasting covenant: See comments Jr 31:31-34. Sure mercies of David: Reference is to the grace of God that would be extended through the Messiah (See 2 Sm 7:4-17; Ps 89:34,35). David was one who gave himself to the people in order to lead the people according to the will of God. David was a prophet and king, and thus exemplified in his life a prophetic picture of the One who would come to lead the people. Nations ... will run to you: The Gentiles would come to the Messiah who would come out of Israel. 55:6,7 God is always present to accept the repentance of those who seek to turn from their wayward paths. There is urgency in repentance, not that God will leave us, but that we may lose our opportunity to repent. Death may steal away our opportunity, or we may become so hardened of heart that we feel no pricking of the conscience in reference to our sin (See comments 2 Pt 2:20-22). 55:8-13 My thoughts are not your thoughts: Contrary to the spirit of idolatry that plagued Israel, God does not behave as they conceived their idolatrous gods to behave. He was not created after the imagination of the minds of man, because He created man. Higher: God is beyond the comprehension of man, and thus He is not the invention of man. Only those who are frustrated in their efforts to understand God fully, or want God to behave as they so choose, seek to create false gods whom they can understand. But when we imagine a god that we can fully understand, then we can be assured that we have imagined the wrong god. So will My word: God's word will produce fruit as sure as rain from the heavens. It is the word of God that changes the hearts of man (Hb 4:12). When one responds to the word of God, it produces those who are of God. If the pure word of God is spoken, then it will transform the lives of those who have a sincere heart. It will change the hearts of the proud into hearts of thanksgiving (See comments 2 Co 4:15).
Chapter 56 HOPE FOR THE GENTILES 56:1-8 The promise in this context focuses on those against
441 Isaiah 57 Dickson Teacher's Bible Commentary
whom the nationalistic Jews were prejudiced, the Gentiles. God's grace was to all men. Keeps the Sabbath: The Sabbath was given as a sign of the covenant that God had established with national Israel. The symbolism in this context, therefore, is in reference to those who come to the people of God and keep the sign of the covenant. Reference here is to the eunuchs and the Gentiles. When national Israel was still in existence, one had to keep the Sabbath in order to indicate that he submitted to the law of the covenant. If he wanted to make his home with the Israelites, the eunuch and foreigner had to honor the Sabbath. When one became a proselyte, he was not to be discriminated against, or made to feel that he had no part with Israel. If he kept the Sabbath and obeyed the law of the covenant, then he was to be accepted into the nation of Israel. Though the eunuch had been castrated, and thus could not produce a physical heritage, he must be reassured that he would have a spiritual heritage with the family of God. Though the foreigner had no land possession with Israel, he must be reassured that he would have a part with Israel. Everyone who keeps the Sabbath: The interpreter must not make the mistake of failing to transition from the literal to the spiritual in this context. National Israel is metaphorically used to refer to the church. The church, therefore, is not national Israel. Circumcision and the Sabbath were signs by which national Israel was to be identified and separated from the nations of the world. But these are not literal signs that now identify the spiritual Israel of God. It is circumcision of the heart that identifies the people of God today (Cl 2:11-14). In Jesus, identity of discipleship has moved from the physical to the spiritual. It is not keeping of the literal Sabbath that identifies the disciples of Jesus. It is the keeping of every day of the week as a total commitment of the transformed life (Rm 12:1,2). Discipleship has changed from focus on one day, to every day. Gathers the outcasts: The prejudicial Jews must remember that they were at one time outcasts among the nations. When God gathered them from among the nations, their attitudes had to be changed in reference to those they formerly considered outcasts, that is, the eunuchs and Gentiles. House of prayer: What was considered a privilege by the Israelites would be the right of all men (See Mt 21:13; Mk 11:17; Jn 10:16; Ep 2:17; 1 Th 5:17). Every disciple of Jesus has direct access to God through prayer. God's people today no longer look to a physical temple in order to pray, but pray directly to God wherever they are.
forth an alarm, the watchmen spoke nothing, for they believed that Jerusalem would never fall. Greedy ... look to their own way: The full-time prophets were more concerned for their own well-being than the safety of the nation. They sought to secure their support more than minister to the people. They were blind guides for the people. They were lazy. They were cowards. And they were consumed in their own self-indolence and greed.
Chapter 57 57:1,2 This is a picture of a nation that has given itself over to moral degradation. No one cares for the righteous. When he dies, no one takes notice. This is the social condition of Israel before God sent the Assyrians against the northern kingdom, and later the Babylonians against the southern kingdom. When a society loses its moral direction, it turns on itself. It is worthless for protecting the righteous and for producing souls for heaven. 57:3-10 Sorceress ... adulterer ... harlot: The children of wicked parents continue the legacy of their parents. In this case, they continued the debauchery of an idolatrously degenerate parentage. Isaiah's generation was made up of those of idolatrous fathers and mothers who passed on to their children a heritage of idolatry and moral degradation. They were thus children of lawbreakers and liars. The society morally degraded to the point of sacrificing the children to false gods they imagined in their minds. It was a society that was ready to be given over to destruction. Behind the door: Their sexual passions were unleashed behind closed doors where they practiced orgies and fornication. They believed in an assortment of gods who would condone their wicked behavior. They thus sacrificed to gods they believed were in the valleys, on mountains, in their houses, and wherever they would satisfy their lusts with immoral behavior. Looked on their manhood: They venerated the genital organs, a common practice among pagan religions. Their craving for pornography gave witness to the fact that sex became the focus of society and the relationships between men and women. The exaltation of Asherah worship and the debauchery of Molech worship corrupted their thinking and moral behavior. They became a society of no moral return, producing children of like mind. God thus consigned them to destruction as He did Sodom and Gomorrah. However, He would sift out a remnant for the preservation of Israel. "There is no hope": They did not have the moral sense of realizing that they were on a road to no moral return. Their life-style of debauchery would be the end of them. 57:11-13 They feared man more than God, and thus followed after social pressures to live according to the degraded morals of the day. God had been patient with Israel throughout her history. But now it was time for judgment. When the calamity of judgment came, God told them that their idols would not answer when they cried out for help. When the prophets of their idolatrous worship proclaimed peace, God would bring calamity in order to teach them that their idols were useless. Your righteousness: God sarcastically refers to their self-righteousness. They claimed to be righteous, but
CONDEMNATION OF WICKED LEADERSHIP 56:9-12 By reviewing the ravaging of Judah's territory by the nations, God summons the people to heed what He has to say about Judah's judgment to come. This is a picture of a degraded and immoral society that was ripe for purging. The nation had wearied itself with idolatry. The leaders had burdened the people with their lack of understanding. Come to eat all you beasts: God summoned the Assyrians to come and feast on Israel. Watchmen are blind: Judah's leaders were aloof to the impending judgment of God. Ignorant: Their false prophets spoke of peace, when the beast of Assyria was about to devour them. Mute dogs: Instead of sounding
442 Isaiah 58,59 Dickson Teacher's Bible Commentary
their righteousness was according to the religion that they had created after their own desires. Their works that they believed were right, were actually contrary to the will of God. They had indeed created a religion after their own desires, and gods, who in their minds, condoned their wicked behavior. Carry them all away: The destiny of idol gods and their worshipers is destruction, for when the worshipers are taken away, so are the gods that they created in their minds. 57:14-21 Build up: The way was prepared for restoration by removing the wickedness of the people that was defined in the preceding verses (See 40:3; 62:10). I dwell: Though God is exalted above the heavens, at the same time the omnipresent God dwells in the hearts of the humble and contrite. Iniquity of his unjust gain: While dwelling in the hearts of the contrite, God judges those who live in sinful rebellion. God judged His people for their rebellion, and then hid Himself from them while they were in captivity. Once they repented, He revealed Himself in order to heal them of their sinful ways. He created them anew through captivity and restored them to the promised land. Peace: Though the wicked will have no peace in this life, the repentant enjoy the peace of God that passes all understanding (Ph 4:7).
still live contrary to its principles. These people presented a false humility. They were more concerned about a successful business, than the evil of exploiting their employees. It was inconsistent to legally fast, and at the same time be hard on their laborers, refusing to feed the poor, and even refusing to care for one's own family. Their motive for fasting, therefore, was to obligate God to respond on their behalf. But they were wrong, for the spirit of true fasting involves sincere humility and a life-style of mercy. Their purpose for keeping the Sabbath had to be restored. They must restore the Sabbath as an opportunity to focus on the Lord, not simply as a time to rest from their labors. Then your light will break out: If they would correct their behavior in their relationships with their fellow man, then their pleas to the Lord would bring a response. The Lord will answer: Answered prayer, therefore, is dependent on one's righteous behavior, not one's performance of religious rites. If they would respond to God's will, God would respond with His presence. His presence would be manifested through His blessing of them. When others would witness the blessing of God upon them, the generations that would follow would give them praise. Your sons: Though they must go into captivity and the destruction of the nation, the generation that would follow them would be restored because of the repentance of the fathers. If they passed on a spiritual legacy of repentance to their children, then there would be good times for their children. When the fathers repent, the children see in them their commitment to the Lord. There is nothing greater to give as an inheritance to our children than a spiritual legacy. 58:13,14 Not doing your own ways: They had made the Sabbath a time to speak of business deals or seeking pleasures of this world. Instead of focusing on the Lord on the Sabbath rest, they took the opportunity to carry on with business arrangements. But if they would turn from such worldly mindedness on a day that was to be devoted to spiritual thinking, God would turn to them with blessings.
Peace From God
(58:1 – 66:24) Outline: (1) Contrast between truth and false worship (58:1-14), (2) Confession and salvation (59:1-21), (3) Peace and prosperity for the redeemed (60:1-22), (4) The mission of the Messiah (61:1-11), (5) Restoration of Zion (62:1 – 63:6), (6) Prayer for pardon and preservation (63:7 – 64:12), (7) Blessing of the future Israel (65:1-25), (8) Sincere worship (66:1-24)
Chapter 58 CONSTRAST BETWEEN TRUTH & FALSE WORSHIP 58:1-5 Cry aloud: Isaiah must not be timid about announcing the message of this context. He must be bold and lift up his voice like a trumpet. Show ... their transgression: It is the duty of the preacher of God to reveal the sin of the people by comparing their behavior with the word of God. In this context there are those who present their religious behavior before the Lord, but wonder why He does not answer, or respond to their religiosity. They fast, and there is no response from God. They offer their sacrifices, but there is no one there to accept them. They were performing the right religious rituals, but they were insincere. Their insincerity was manifested through their unrighteous behavior. One must never assume that the religious rituals one may practice are a manifestation of a humble heart. Neither must one assume that he is declared righteous by the insincere performance of religious rituals. They take delight in approaching unto God: The deception was that they had created religious behavior after their own desires. They deceived themselves into believing that if they performed religious ordinances, God would respond to their needs. Their apostasy was not that they became irreligious, or gave up faith, but that their religious behavior became insincere. 58:6-12 One can legally perform the rituals of the law, and
Chapter 59 CONFESSION AND SALVATION 59:1-8 Isaiah described here the social degradation of the society that led to their captivity. Shortened: God does not leave us. We leave Him. He does not stop listening. We stop speaking to Him in prayer. Separated between you and your God: When in sin, we cease our communication with and dependence on God. We thus separate ourselves from Him. When in sin, God feels distant from us because we have distanced ourselves from Him. Hidden His face: The face of God is toward us to help. But when we turn our back on Him, we walk in the darkness of our own shadow of sin. God cannot look upon sin, for sin is against who God is. As long as one continues to live in sin, God cannot look upon him. Hands ... fingers ... lips ... tongue: They used their entire being as instruments for sin. Justice: The judicial system was corrupted. Trust in vanity: They trusted in the chaos of society, and thus no justice could come to the righteous. Conceive mischief: See Gn 6:5. Viper's eggs: What they produced was spiritually dead. Spider's web: They did their works in
443 Isaiah 60 Dickson Teacher's Bible Commentary
order to entrap others. They were a society that was morally imploding and in a state of self-destruction. They were a society that hurried to do evil (Mk 7:14-23). Innocent blood: See comments Hb 11:32-38. It is possible that Isaiah himself suffered death at the hands of Manasseh who succeeded Hezekiah. The society had digressed to the point that innocent people were being killed because of the crime of others. 59:9-14 The oppressed during the reign of Manasseh could find no justice in society. There was no hope since society had morally spiralled down to the point of no moral return. The righteous had no hope that their injustices would be righted. They looked for a gleam of light, but there was no hope in sight. Society was so perverse that the righteous groped for direction, and could find none. People morally stumbled along because there was no correct moral standard by which they could direct their lives. It was a nation that had forgotten God's laws because they had turned their backs on God (Hs 4:6). Roar like bears: Their complaints to God did not bring them relief from social injustice because they would not enact God's law in their lives. They scoffed at the law and prophets of the law as Isaiah. Sins testify against us: Their behavior was the evidence that they had forsaken God (Ez 8:6-15; Dn 9:5-15). The deplorable picture that Isaiah paints probably took place during the last years of his life and during the early reign of Manasseh. His speaking out in this way possibly led to his death. The degradation of society at the time was beyond repair within itself. It was a society that could be repaired only through captivity. Truth has fallen: When a society gives up truth and equity, it is destined to self-destruction. We must keep in mind that the written law of God, the Torah, was probably lost to the people. We could assume this because a copy of the law was found during repairs to the temple during the reign of Josiah (2 Kg 22). It seems that even the religious leadership of Israel did not have a copy of the law until a copy was discovered in the repairs of the temple. 59:15-19 Departs from evil: Those who did not practice evil policies would be overtaken by the abundance of evil that prevailed throughout society. The Lord saw it: When God takes notice of evil, He takes action. No intercessor: When God saw the moral decay of their wicked society, He was shocked that no one stood up for the righteous against the oppression of the day. He could find no one who was concerned by the state of moral degradation and injustice into which they had fallen. It was at this time in their history that God had to take direct action. Therefore, He intervened on behalf of the righteous remnant in order to save them from total destruction. God sought to save a remnant of Israel, and in order to do so, He had to intervene on their behalf. He put on righteousness: Isaiah pictures a deliverance beyond the physical remnant of Israel. He looks into the future when the Savior would come into the world for the spiritual salvation of God's people (See Ep 6:14-17; 1 Th 5:8). Breastplate: Righteousness protects the heart. Helmet: When one thinks right, he does right. Garment: The One who would come would clothe himself in the word of God. Cloak: The zeal to accomplish the will of God would characterize the ministry of the Servant who was to come. They will fear: Unless men fear God, they will not
repent. When the enemy comes: When the enemy attacks the righteous, the Holy Spirit will lift up a banner of defense for the righteous and against the wicked. 59:20,21 The Redeemer will come: The Savior of the world would come to Jerusalem. Those who turn to the Redeemer in repentance will have the privilege of coming into a new covenant relationship with God (See comments Jr 31:3133). Isaiah ends with hope. The hope that is given is not in the salvation of physical Jerusalem or Israel, but in the spiritual salvation of the repentant that would carry on throughout eternity.
Chapter 60 PEACE & PROSPERITY FOR THE REDEEMED 60:1-3 Light has come: Isaiah places himself at the time of the fulfillment of the Light that comes first to Jerusalem, and then into all the world for the salvation of all men (Jn 8:12). The Light first breaks upon the tops of the mountains, but it will go into all the world. The Light will go from Israel and spread to all humanity (Mt 28:19,20; Mk 16:15,16). Gentiles: The nations will come to the Light that radiates from Israel. 60:4-9 There will be a joyous homecoming for Israel after the captivity. The literal and historical event upon which the metaphor is based is significant. A remnant of all twelve tribes of Israel returned from the bondage of captivity. They came to the radiant Jerusalem. However, the symbolic picture is of the spiritual Zion, the new Jerusalem, the church, to which all tribes of the earth would flow (See comments 2:1-4). It would be a spiritual homecoming for all those who love God. They will come: We must picture literal Jerusalem lying in desolation from the destruction of the Babylonians. But when the Medo-Persian King Cyrus allowed the captives to return to their homelands, Israelite captives came from all the territories to which they had been scattered by the Assyrian and Babylonian captivities. They came with their wealth in order to rebuild the city (See comments Er & Ne). They came from all directions to Jerusalem in order to restore her former glory. 60:10-14 Foreigners ... kings: Those who destroyed Jerusalem would aid in its reconstruction. Mercy will replace wrath. The gates of the city will continually be opened to receive others, to receive trade, and to receive the homage of every nation. Those who once despised Israel would pay homage to her. 60:15,16 The city that was once rejected by the nations, becomes the focal point of their spiritual interest. She does not become such because of the national existence of Israel through her restoration, but because of the presence and work of the Redeemer. 60:17,18 Wealth would replace poverty (Compare comments Mt 5:1-9). Justice would be restored. Peace would prevail between the citizens of the city, and righteousness would oversee all relationships. Injustice would cease between citizens. The defense of the city would be its salvation, and its strength would be the praise of God. The symbolism of the context takes us beyond the literal city of Jerusalem into the environment of the church that was to come.
444 Isaiah 61,62,63 Dickson Teacher's Bible Commentary
Chapter 62 RESTORATION OF ZION 62:1-5 It is not clear who the speaker is in this text. It could be God speaking through Isaiah. The most probable speaker is the same as chapter 61. The Servant of God, the Messiah, would not rest until He had accomplished His mission. Righteousness is the light that would go forth and salvation would be the burning flame. A new name: Because the new Jerusalem will be transformed, she would be deserving of a new identity. It is a name that is known only by God (65:15), and thus can be announced only by Him (See Rv 2:17; 3:12). The name will identify the holiness of the repentant new Jerusalem. Forsaken ... Desolate: In the captivities, Jerusalem was forsaken, and the land left desolate. Hephzibah: Literally, "My delight in her." Beulah: Literally, "married." God would delight in the new Jerusalem. The land would be cultivated and productive. Your land will be married: The farmers were married to the land. This is symbolic of the fact that God will be married to His people. The sons would be married to the land in the sense that they would again nurture and cultivate the land, just as God nurtures His fold that He cultivates for His glory. 62:6-9 Watchmen: The prophets were the watchmen for God. They perceived the social conditions of the people, and then proclaimed the message of God. The duty of the watchmen was to give warning. In 56:10 the watchmen did not carry out their duties. It was the purpose of God's watchmen to proclaim the promises of God, and then intercede for the people through prayer that God keep His promises to His people. The Lord has sworn: Based on His greatness and power to fulfill, God is about to commit Himself to a promise that He will fulfill (See comments Hb 6:14-20). His promise here is that Israel would never again succumb to the plundering of foreign nations. They had suffered from the results of their sins, which suffering God had foretold (Dt 28:33,51; see Jg 6:4,11; 2 Ch 28:18; Is 16:9). 62:10-12 Isaiah ends with a prophecy of the coming Messiah. Based on the returning captives from Assyrian and Babylonian captivity, the prophecy reaches into the future to the time when the Messiah would come into Jerusalem. Go through the gates: The double imperative command may refer to going out from captivity through the gates of bondage. The highway was symbolic of their return to the land. It was to be an easy way back to Jerusalem with a banner that would rally the people together for the exodus. Your salvation comes: The exiles were saved from bondage. The new spiritual Jerusalem was saved from the bondage of sin by the coming of the Redeemer. Holy people: The citizens of the new Jerusalem will have been cleansed by the blood of the Lamb, and thus they would never again be forsaken by God. The redeemed church of the Lord would be composed of people from all nations of the world (Rv 7:9)
60:19-22 God will be the light of the new Jerusalem because those who are her citizens will have submitted to His will (See Rv 21:23). Righteousness will dwell within the city, for all those who are citizens will have submitted to the will of God (Rv 21:27). It will no longer be that one is born physically into the city, as was the case with national Israel. But in the future one is spiritually born into the city (See comments Jr 31:31-34). Inherit the land forever: In the context, Isaiah has gone beyond the physical homeland of Israel to the spiritual dwelling of the righteous. Since the context is symbolic, this statement must also be understood in the same context. The "land" is metaphorical of the eternal possession that the righteous receive upon their obedience to the gospel. Become a thousand: The spiritual Israel by faith, the church, would grow far beyond the physical Israel. A strong nation: The church.
Chapter 61 THE MISSION OF THE MESSIAH 61:1-3 Isaiah breaks into prophecy of the Anointed One who comes to preach the good news of deliverance and judgment (See Mk 1:1,14). He comes with a message of hope for the humble, comfort for the brokenhearted, and freedom for those in bondage. All that would befall Israel in captivity is here used symbolically to refer to the mission of the Messiah and the salvation that He would bring to those who submit to the good news. 61:4-7 Rebuild: At the time the prophecy was made, the cities of the northern kingdom were in ruins because of the devastation of the Assyrians. Judah was concerned about the destruction of the cities that they had inhabited for centuries. This prophecy of Isaiah was that the cities would be rebuilt. Named the priest of the Lord: God originally established Israel as a nation of priests, though there was within Israel the Levitical priesthood that ministered to the nation of priests. As a nation of priests, they were to be representatives of God to all the nations that would pass through the land of Palestine. However, they forsook their priesthood responsibilities by adopting the beliefs of pagan gods. In the future, however, their priesthood would be restored. The nations would support them as representatives of God, which purpose they had forsaken (See comments 1 Pt 2:5,9). 61:8-9 Hate: See Pv 6:16-19. Israel had been humiliated and shamed by the plundering of the Assyrians. Eventually, Judah would suffer the same at the hands of the Babylonians. But because God hates the plundering of one people of another people, He would judge the Assyrians and Babylonians for their deeds. Their judgment would be that they would cease to be kingdoms of this world. 61:10,11 Instead of destruction coming from the nations upon Israel and Judah, righteousness and praise would come. The persecuted would be adorned by the persecutor. God's people would be adorned in their salvation. They would thus become a fruitful people throughout all the world. God's people, the church, would attract those of the world who are seeking the salvation of God. The borders of the church, therefore, would reach into all nations (See comments Mt 28:19,20).
Chapter 63 This is a symbolic chapter that pictures Israel's conflict with the Edomites. Emphasis in the picture is on the Conqueror who marches in victory over the enemy of God's people.
445 Isaiah 64 Dickson Teacher's Bible Commentary
63:1-6 Edom: Edom was the enemy of Israel since the days when Israel came out of Egyptian captivity. As the descendants of Esau, the nation continually set themselves against the Israelites (Hb 12:16). The symbolic picture here is of God's total destruction of all of Israel's enemies, which would include Edom (See 45:19-24). Bozrah: Edom's capital. I will tread them in My anger: Since Edom was the perpetual enemy of Israel, then the nation was the ideal symbol to represent God's destruction of all those who would set themselves, or had set themselves, against His people. In God's restoration of Israel, no nation would be allowed to work against what God would do to bring His people back to Palestine. Day of vengeance: The trampling of Edom was representative of all those nations who had fought against Israel throughout her history. No nation was worthy to set itself against God's people, even though God used pagan nations to discipline Israel throughout her history. Because the pagan nations were ungodly, God brought vengeance upon them for harming His people (61:2). I will tread down: See 51:17; Ps 75:8; Jr 25:15; Rv 14:18-20. As one treads down the grapes in order to extract the grape juice, God would trample down Edom. In the same manner, Jesus, the King over all things, has trampled down the nations for the sake of the church (Jn 16:11; Rv 19:11-16).
time of national calamity. Isaiah representatively speaks for the people as they face an uncertain future. Look down: He pleads for God's concern (See Ps 33:13,14). Feeling that God has distanced Himself from them, he pleads that God come down from heaven in order to deliver them. Your zeal and Your strength: As in the days when God with a strong arm delivered Israel out of Egyptian captivity, he asked that God deliver them again out of the certain peril in which they were at the time these words were written. You are our Father: Earthly fathers may forget their wayward children, but surely God would not forget His children of Israel. Our redeemer: See Jb 19:25; Ps 19:14; 73:35. God redeemed Israel out of Egyptian captivity. He was their Father, and thus the closest relative who would have the responsibility to redeem them, or purchase them out of slavery. Made us to stray: God allowed them to live in an environment wherein they would be tempted with apostasy. He knew that they would not destroy all the Canaanites from the land, so He allowed them to suffer from their own sin of not removing all the unbelievers from the land. God will take the responsibility for this historical failure on the part of Israel. However, He held them accountable for their free-will disobedience to His command to eradicate the Canaanites from the land. The inspired question here, therefore, is a complaint for allowing them to reside in a situation where they would be led astray. The answer to the question is that God allows His people to live in an environment wherein they can be tempted. If they fall, however, they will be held accountable for their sin, for God gave all men the ability to freely make choices concerning moral behavior. This scenario of a free-moral individual living in an environment where choices can be made was necessary in order that God stand just in final judgment. If one is condemned because he chooses to live in sin, then God is just for condemning one who freely made the choice to live in sin. Hardened our heart: Man hardens his own heart when with a rebellious attitude he rejects the will of God. The more one knowingly works against the will of God, the harder his heart becomes. Because Israel hardened her heart against God, she became as the unbelieving nations among whom God never worked directly as He did with Israel. She became no different than the Assyrians and Babylonians who led her away into captivity.
PRAYER FOR PARDON & PRESERVATION 63:7-10 Isaiah here takes his place with the people of God, though he remains their prophet who laments their sin before God. Lovingkindness: God's grace in the history of Israel was steadfast and loyal. He was afflicted: When Egypt afflicted God's children, they afflicted God (Gn 15:13; Ex 1:8). Angel of His presence: Compare Ex 14:19; Jg 13:6; At 27:23. This is probably a reference to the Angel of the Lord (Gn 16:7; Nm 22:23; Jg 13:3), the preincarnate Son of God (See Ex 23:2023; 32:34; 33:2). Fought against them: God is the enemy of those who work against His work (Lm 2:3-5; see Hb 10:31). Israel was the work of God to bring the Savior of all men into the world. But because of their apostasy, they worked against this plan. He worked against them with discipline in order to preserve a remnant that would remain in the land until the coming of the Messiah. 63:11-14 They remembered: In order for one to repent, it is necessary to remember the former times when one faithfully walked with God. When Israel, in her apostasy, remembered how God had brought the nation out of Egyptian captivity through the leadership of Moses, they yearned for those days. They yearned for God to work again in the nation in order to deliver them from their enemies. Where is He: God delivered them by bringing them out of the Red Sea. He sustained them by the Holy Spirit who worked within them. He defended them by bringing the waters of the Red Sea upon the Egyptian army. He did all this in order to give evidence to the world that He was the only God and that Israel was His people (Ex 9:16). Led them through the deep: God led Israel safely through the divided Red Sea, and then the wilderness for 40 years, in order to bring them to the land of promise. 63:15-19 These words were delivered to the people at a
Chapter 64 64:1-7 This prayer is for God's intervention. And when God intervenes, all creation trembles. Split the heavens: Isaiah asked for another revelation of the presence of God as He appeared on Mt. Sinai before Israel. When the Creator of all things appears among those things that He created, they split, quake and tremble. The material world cannot bear the presence of God. God created natural laws in order to control the physical world. However, when He sets aside these natural laws, the physical world comes apart (Compare comments Hb 1:3). That the nations may tremble: The reason for the request for the presence of God was that those who threatened Israel might flee in terror. For which we did not look: Israel did not expect to see the awesome revelations of God that took place in their history when they came out of Egyptian captiv-
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ity and made their way to Canaan. Mountains: Mt. Sinai, and the surrounding mountains, quaked when God appeared to Moses and all Israel. A God besides You: Herein is proof that God has never allowed Satan to work any miraculous wonders as those that have been worked by God. If God allowed Satan to miraculously work among men, then certainly He would be working inconsistently. God would never allow Satan to work in a manner that would cancel the evidence of His own miraculous work. Since all false gods are the imagination of men, then it is only men who imagine that there are miraculous workings in their lives that they attribute to Satan. It was the futile effort of the false prophets to convince men that their gods were working miracles among the people (See comments At 8:1-25). In them a long time: They continued in their rebellion for so long that their culture became the rebellion. Their self-imposed social morals became customary, and thus they were not able to return to the will of God (See Hs 13:2). They could not be saved from destruction if they continued to live after the moral standards that they had created for themselves. When immoral and unjust practices become the culture of the people, it is extremely difficult for the people to repent. Filthy rags: As the menstrual cloth was to be discarded, so their behavior that was contrary to the will of God was to be discarded (See Lv 15:19-24). No one who calls: They had fallen so far away from God that they no longer cried out to Him for help. They sought deliverance through their own plans and alliances with foreign governments instead of going to God for His deliverance. Consumed us: Their spiritual vibrance faded away. It withered as an autumn leaf. 64:8-12 Isaiah's plea is that as their Father, God not abandon them to the hands of their enemies. Since God is the potter (Jb 10:9), they must submit to His work of molding them. God had created them as a nation, and now the plea was that He preserve His creation. He would surely not destroy the work of His hands. Exceedingly angry: The prophet knew that if God's anger was unleashed, the nation would suffer total destruction. Isaiah is the mediator on behalf of the people. He sought for God's forgiveness on behalf of the nation. House ... is burned up: At the time the prophecy was written, the temple was standing. But as with other prophecies of Isaiah and the prophets, the prophet places himself in the time when the prophecy was fulfilled. In this case, Isaiah places himself in the time of the captivity in order to plead in advance for the restoration of the nation and rebuilding of the temple. Though the people did not believe that God would allow them to fall to the Assyrians and Babylonians, the power of the prophecy was in the fact that the prophet said that Jerusalem would fall, but later be rebuilt. The Bible interpreter must always keep in mind that Isaiah and the other prophets were inspired prophets of God. Their prophecies of things to come were from God, regardless of the belief of their immediate audiences. They must trust in God and not in self-made prophets.
took the initiative to restore them to Him. In order to do this, He had to take them through the discipline of captivity. Before the captivities, and in their state of rebellion, they did not seek Him. However, He was always there. He had not left them in their darkest hour. The fact was that they had left Him. They searched for God, but they were searching in the wrong places (Compare Jn 5:39,40). Provoke Me to anger: Through their sin they provoked God to do what He had promised if they turned from Him. He was thus stirred to send them into captivity. They provoked Him by offering sacrifices to gods they had created after their own desires to follow after the lusts of the flesh and pride of life. Who sacrifice in gardens: Their gods were supposedly located in groves and gardens, places to which they went to offer sacrifices (1:29; 57:5; Ez 20:38). In such places they practiced all sorts of immoral sexual behavior. Remain among the graves: In seeking to communicate with the dead, they were in places where Jews were not to be. They did those things that were an abomination to the Lord. Lodge in monuments: This may have been locations to which they went to communicate with pagan gods. They involved themselves in various cults. Swine's flesh: See Lv 11:7. Keep to yourself: In their occult practices, they shunned one another. Some exalted themselves as holier than others because they were supposedly more in touch with the spirit world. Smoke in My nose: Because of their apostasy from the true God, they were an irritating stench in the nose of God. I will not keep silence: It was not that they became irreligious. They invented religion that was disgusting to God. They turned their focus from the true worship of the true God to gods they had created after their own imagination. Thus God would not allow such to go on in the nation, for He was using the nation of Israel as the means through which He would bring the Messiah into the world. He thus had to repay them for their iniquity and purify them as a nation (Jr 16:18). 65:8-12 I will bring forth a seed: In order to accomplish His plan through Israel, God did not need to preserve the entire nation. He needed only a remnant in order to continue the seedline promise that was made to Abraham (Gn 12:1-3). Therefore, God would preserve the good grapes from which to make new wine. From Judah: The Messiah would come from the tribe of Judah. Heir of My mountains: Palestine was mountainous, and thus there would be a restoration to the land in order that God carry on with His promise that He made to the fathers. God would work through the faithful few, but discard the rest. Fortune ... Destiny: They worshiped the false gods of fate and good luck. Those who give up on God, often create philosophies of life that relegate men to their own fate. The modern-day equivalent to these gods would be beliefs in horoscopes and astrology. Destine you to the sword: The apostates were given over by God to destruction by the sword of the enemies of Judah. 65:13-16 God makes a declaration that the faithful would be spared, but the disloyal apostate would suffer calamity. Name for a curse to My chosen: The disloyal apostate will forever be a symbol of the judgment that God brings on the rebellious (See Nm 5:21; Jr 29:22; Zc 8:13). Another name: The faithful would be called by a new name, a name that
Chapter 65 BLESSING OF THE FUTURE ISRAEL 65:1-7 I am sought: In the case of apostate Judah, God
447 Isaiah 66 Dickson Teacher's Bible Commentary
identified their faithfulness to Him (Compare 62:2; At 11:26). Blessed: God blesses those who are a blessing for Him in this world. 65:17-25 New heavens and a new earth: God would purge out of His people those who were rebellious. The new Jerusalem would be made up of those who willingly gave themselves to the Lord, as opposed to those who were physically born into national Israel, but later went into apostasy (See comments Jr 31:31-34). The new Jerusalem, the church, would be composed of those who made a free-will choice to submit themselves to God. The church would also be preserved because it would always be made up of those who were submissive to God. As opposed to God's efforts to preserve a nation, the spiritual nation of God would be preserved through the faithfulness of those who willingly serve God. Thus the church would be the new dwelling of His people. For the present church, He will create a new dwelling that is yet in the future into which the members will transition (Compare 2 Pt 3:13; Rv 21:1). The former things: In the new environment for His people, the sin and sorrow of the past will be forgotten. Pestilence and war will be forgotten. One will be able to live out the fullness of his life. People will enjoy the fruits of their labors. They will not be afraid of invading armies who would plunder their crops and produce. They will be able to consume the products of their farms and live long years as do trees. Bring forth for trouble: They will not bring forth children to bear the sword or to be consumed by the sword. Before they call I will answer: The time between the prayer and the answer would be short. God will know their needs, and bring the answer into existence even while they were in prayer (See comments Mk 11:24). Wolf and the lamb: The nature of man would be different. In national Israel men digress into being aggressive toward one another. But in the new Jerusalem men would be known for their love of one another (Jn 13:34,35). Serpent's food: Those who would bite to devour, would become harmless. My holy mountain: It is no longer the plural (mountains), referring to the land of Palestine. Reference is the mountain of God's strength through the new Jerusalem (See comments 2:1-4). The strength of God's work on earth is manifested to man.
formed with an insincere heart, then one is offering an abomination to God. God will allow one to worship Him in vain. He will allow one to deceive himself into thinking that what he is religiously doing is right before Him. However, in the end the vain worshiper will be judged for not following God's definition of worship with a sincere heart (See comments 2 Th 2:9-12). I called: They did not answer because they were caught up in their own religiosity that they had invented after their own desires. One is self-deceived when he performs his own religious rites, thinking that such is sanctioned by God (Hb 3:13). 66:5,6 Who cast you out for My name's sake: The tragedy of those who are self-deceived is that they persecute those who are actually doing the work of the Lord. Religious people crucified Jesus. The same will happen to those who stand against the religious doctrines and traditions of men (Jn 3:20; 7:7; 15:18,19). Isaiah was a revolutionary in the time when the nation had already gone into apostasy. He preached a paradigm shift from apostasy to walking in the law of God. Eventually, he was rejected and killed by those to whom he was sent. The same happened to Jesus who came into the same situation (Mk 7:1-9). Noise from the city: For the righteous, the noise from God's presence was a time for joy. But for those who had created their religion by mixing what God required with the rituals of pagan gods, the sound from the temple was judgment. God would put to shame those who oppressed and persecuted those who stood for God's will. The thunderous noise came from the temple for it was there that they were syncretistic in their sacrifices, mixing pagan beliefs with sacrifices to God. 66:7-9 She gave birth to a boy: The birth of the church was without pain. In one day birth was given to the surprise of the world (See comments At 2). Nations are built through years of social struggle. But when God sent His Spirit, men and women responded in one day to the good news of Jesus. God had started the birth of the Messiah into the world when the gospel was first preached to Abraham (Gn 12:1-3). For two thousand years He protected the seedline of Abraham in order to give birth to the Messiah, who in turn established the spiritual Israel of God in one day in A.D. 30. 66:10-14 See comments 2:1-4. Rejoice with Jerusalem: From Jerusalem the gospel of the death of Jesus for our sins and His resurrection for our hope was first preached (See comments At 2). All Christians thus rejoice with Jerusalem, for from her went forth the gospel of Jesus. For Isaiah's immediate audience, there would come a time when the Jews would rejoice over Jerusalem because of the new thing that God would do in the city. Gentiles: Peoples from all nations would flow unto Jerusalem for the message of the gospel. She would be the mother's lap who would give comfort to her children by faith. God's hand would be upon those who are children of Abraham by faith. But His hand would be against those who were the enemies of God. 66:15-17 Plead with all flesh: Because God is not willing that any should perish, the message of the gospel goes unto all people. Those who do not respond have judged themselves for condemnation (Jn 12:48). Most people will not respond to
Chapter 66 SINCERE WORSHIP 66:1,2 Throne ... footstool: All that man can see that exists is under the control of God (See Hb 1:3). Where is the house: Though this statement is definite, religionists of the world still seek to build sanctuaries in which to house God (See comments 1 Kg 8:27; 2 Ch 6:18; At 17:22-29; see comments Jn 4:22-24). Those of the new Jerusalem will not seek to build houses in which they might house God. Humble ... contrite spirit: God works for those who fear Him. He works for those who humble themselves before Him (See comments Mt 5:1-12). 66:3,4 They have chosen: When men choose to worship God according to their own religious systems, they worship Him in vain (See comments Mk 7:1-9). Even if one performs religious rites according to the word of God, if the rites are per-
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wicked is taken from the Valley of Hinnom (Gehenna) where the bodies of 185,000 dead Assyrians were burned. This historical event established the literal and real image upon which the Jews envisioned the hell to come. This will be the end of the wicked and their consumption in fire as the bodies in the Valley of Hinnom (Mt 25:41; 2 Th 1:6-9). But the end of those who are obedient to the gospel will be eternal life in the presence of God (Mt 25:46). Isaiah concludes with a vision of the age on earth when the Son of Man would reign from heaven, which reign is taking place at this time. The manifestation of this reign is in the hearts of gospel-obedient disciples throughout the world. This era began with the gospel ascension of Jesus to the right hand of God. It will conclude when He comes again (See comments 1 Co 15:26-28). The Jews were thus left with a vision that encouraged hope for the future. With anticipation, they could look forward to something wonderful that God was going to do through the sending of the Branch, the Messiah who would bring hope through the revelation of the gospel.
the plea of God. These are those who continue in idol worship and do abominable things. 66:18-21 I will gather all nations: This is the great commission from the prophetic lips of Isaiah (See comments Mt 28:19,20; Mk 16:15,16). These are those who will come and will see the glory of God through Jesus Christ (Jn 11:4,40,55). Those who are delivered: Those who are delivered from their sins will be sent throughout the world (At 8:4). They will go forth to declare the glory of God among the nations. Bring all you brethren for an offering: See comments 2:1-4. Priests: See comments 1 Pt 5:2,9. 66:22-24 Those of the new Jerusalem, the new heavens and new earth, will continually worship before God (Rm 12:1,2). Worship will no longer be confined to a specific day of the week. It will be daily, from Sabbath to Sabbath (See At 5:42; see comments Rm 12:1,2). Those who would be cast out are those who refuse to obey the gospel (Mk 9:48). These would judge themselves condemned because they rejected the word of Jesus (Jn 12:48). The figure of the condemnation of the
Jeremiah
WRITER
Many Bible students have viewed Jeremiah as the weeping prophet of God. He is considered the weeping prophet because he was often despondent, discouraged and temperamental in reference to the burden of his mission to an apostate people who would not repent. However, when studying the book to its conclusion, he is a prophet of hope, regardless of the moral degradation of the generation in which he lived and the calamity he experienced in the fall of Jerusalem. He was emotionally concerned about the fate of Judah, but offered hope for the future. He was given the unfortunate privilege as a prophet to see the doom of the people of God because of their sin. But he was also given a message of hope beyond the doom. He was given a message of restoration under a new covenant and relationship with God. At the time of his ministry, he was viewed as a pessimistic prophet of misery by his contemporaries. But in reading the book, we can only view him as an astringent personality in a time of woeful sin among God's people, which sin resulted in their captivity and destruction of the temple and Jerusalem. He preached at the time of the end of a national independent Israel. We can
understand his sadness as he saw and experienced the close of an Israel that would never exist again as an independent nation. One would think that the personality of Jeremiah did not initially fit the message he had to proclaim. It was a time of international upheaval among the nations. God's people in the latter part of the 7th century, and beginning of the 6th B.C., were caught up in and tossed to and fro by the struggles of the time because of the turmoil that existed between the Assyrians, Egyptians and Babylonians. The Medo-Persian Empire was in its initial beginnings in the early part of the 6th century B.C. The conclusion to this international turmoil would be the captivity of God's people. In order to declare this message to Judah, the young, and often emotionally immature Jeremiah, was called (Compare 11:13-23; 12:1-6; 15:10-21; 17:14-18; 18:18-23; 20:7-18). However, after years of confrontation with the false prophets of his time, and the leaders in government, Jeremiah matured into a strong leader for God who could stand alone against a nation of people that was destined for destruction.
BOOK
Jeremiah was born in a small village northeast of Jerusalem called "Anathoth" (1:1-3). Anathoth was possibly a Levitical city that dated back to the time of Joshua (Ja 21:18; see 1 Kg 2:26). Jeremiah's father was Hilkiah, who was possibly from a family of priests who had descended from Abiathar. Jeremiah's name means "the Lord has appointed," or "whom the Lord sends forth." It seems that he belonged to or was associated with the aristocratic class, moving among the princes and rulers of Judah. His
ministry, therefore, took place primarily in Jerusalem. Jeremiah was possibly called by God when he was in his early 20s. He was probably born somewhere between 650 to 645 B.C., during the latter years of the reign of Manasseh. He was called in the 13th year of Josiah. Since Josiah was eight years old when he began to reign, he and Jeremiah were probably about the same age. We are not told exactly when he died. Some have asserted that he died in Egypt, while others have assumed that he escaped
449 Jeremiah 1 Dickson Teacher's Bible Commentary
HISTORICAL BACKGROUND
from Egypt and fled to Babylon, where he died a natural death in his old age between 575 and 560 BC. Baruch was his personal scribe. He wrote Jeremiah's pronouncements throughout his ministry, and possibly composed the structure of the book as we have it now in our Bibles. Jeremiah was contemporary with Huldah, Habakkuk and Zephaniah, prophets in Judah, and with Ezekiel and Daniel among the captives in Babylon. Jeremiah's ministry lasted from 40 to 45 years. In the early part of his ministry, the Assyrian Empire was dominant in the Near East, but began a rapid decline after the death of Ashurbanipal in 626 B.C. In 612 B.C., Nineveh fell to a coalition of forces of the Babylonians, Medes and Scythians who were led by Nabopolassar, king of Babylon. At the time, the Egyptians and Babylonians were the contesting world powers for control of the Near East. When Nineveh fell, some of the Assyrian leaders fled to Haran and sought to reorganize remnants of the Assyrian army. They then sought an alliance with Pharaoh-necho of Egypt in order to withstand the forces of Nabopolassar. Pharaoh-necho heeded the call of the Assyrians, and thus marched his army up the west coast of Palestine toward Carchemish. On his way, Josiah, the king of Judah, presumptuously attacked the Egyptians at Megiddo, and consequently was defeated and killed. By this time Nebuchadnezzar had replaced his ailing father, Nabopolassar, and became the king of the Babylonians. One of the most decisive battles of history of the Near East was fought when the Babylonians encountered the Assyrian-Egyptian coalition at Carchemish. The Babylonians dominated the Assyrian-Egyptian forces at this battle in 606 B.C. (See 46:1,2). This brought the Babylonian Empire into firm control of all the regions of the former Assyrian Empire, and subsequently, Babylonia became the dominant empire of the Near East. It would
be the Babylonians whom God would use to bring judgment on Judah because they had fallen into apostasy. The oracles of this book will define the depths to which they morally degenerated, even to the offering of their own children in human sacrifices (7:30,31). Throughout the years of Jeremiah's ministry, the throne of Judah was in constant turmoil. Manasseh had just concluded 55 years of one of the most wicked rules of an Israelite king. The son of Manasseh, Amon, then came to the throne, but reigned only two years. Josiah succeeded Amon, and then initiated a religious restoration, though the restoration was more outward than an inward change in the hearts of the people (2 Kg 22:3 – 23:25). Josiah was unfortunately killed by the Egyptians at the battle of Megiddo (2 Kg 23:29). The people then selected Jehoahaz, his son, to reign (2 Kg 23:30-33). After only three months on the throne, Pharaoh-necho replaced him with Jehoiakim, another son of Josiah (2 Kg 23:34-37). Jehoiakim was a wicked king (22:13-19). In 598 B.C. Jehoiakim died and was replaced by his son, Jehoiachin. However, after reigning for only three months, the young Jehoiachin surrendered to the Babylonians and was taken into exile with 10,000 Israelites. The Babylonians then placed Zedekiah, a third son of Josiah, on the throne in Judah. Zedekiah eventually rebelled against the Babylonians, which resulted in the final siege of Jerusalem and its destruction in 586 B.C. Gedaliah was subsequently appointed by the Babylonians as governor of the region, but was eventually assassinated by rebellious Jews (41:1-3). It was at this time that a group of assassins fled to Egypt, taking the aged Jeremiah with them (43:5-7). Jeremiah's whereabouts after this is unknown, though tradition indicates that he may have made his way to Babylon, though this is uncertain.
The date was around 626 B.C. His ministry continued to the days of King Zedekiah and the fall of Jerusalem in 586 B.C.
Introduction & Call
(1:1-19) Outline: (1) Introduction (1:1-3), (2) Calling and commission (1:4-19)
Chapter 1 CALLING & COMMISSION 1:4-8 Jeremiah's call was indicated only by the fact that the word of the Lord came to him. God transcended the affairs of His people through Jeremiah in order to convey to them final words while they were still in the land of promise. Formed ... knew ... sanctified ... ordained: Before Jeremiah was born, God had chosen him for a special ministry to His people. We assume that he was brought forth for this special ministry to which God set him apart and commissioned him. Prophet: This is from the Hebrew word nabi that is used over 300 times in the Old Testament to refer to one who was sanctioned by God to speak forth the word of God. The emphasis was not so much on speaking of things to come in the future, but in teaching the will of God to the people in the present. However, most of the foretelling message of the prophets is recorded,
INTRODUCTION 1:1-3 There has been no question concerning the authorship of this book. Jeremiah was born of Hilkiah in the village of Anathoth (See Ja 21:18; 1 Kg 2:26,27). This Hilkiah played a predominant role in the discovery of the book of the law during the reign of Josiah (See comments 2 Kg 22). Jeremiah was probably about the same age as King Josiah when he began his ministry. To whom the word of the Lord came: God personally called Jeremiah for the ministry in order to deliver His final words to a nation that was coming to an end. The end of national Israel as an independent nation was at hand, and thus Jeremiah was personally called as a prophet who lamented over the doom of Israel as an independent nation. Thirteenth: Since Josiah began to reign when he was eight, then he would have been 21 years old when Jeremiah began his ministry.
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syrian Empire. Nebuchadnezzar would then begin his reign over the Near East. Judah and Jerusalem would not be spared. With a coalition of mercenaries from armies of the north, God would eventually move the Babylonians against Judah for her sin of running after other gods. After Jerusalem was destroyed, and the seventy years of captivity completed, then the Babylonians would be conquered by the Medo-Persians. Do not be dismayed: The calling to deliver such a harsh message of doom to Judah challenged the emotional strength of the young Jeremiah. God knew that Jeremiah would be hated and despised for what he had to say to the people. He knew that his life would be threatened. Nevertheless, the man of God must not be apologetic for the message that he must deliver, knowing that the message is from God. They will fight against you: When God's men deliver messages that the people do not want to hear, the people will fight against the speaker, not the message of the speaker. Those who are ignorant of the word of God, and have created religious traditions after their own desires, have no desire to listen to the word of God (See comments Mk 7:1-9). In such situations, therefore, God's men must be confident. They must understand that the people are fighting against the word of God, and not against them personally, though the attacks of the rebellious will be against their person. Deliver you: God has not always delivered His messengers (See Hb 11:35-40). But in the case of Jeremiah, God knew that he needed the comfort of knowing that he would complete his mission. He would not succumb to the murderous hands of idol worshipers, but would live out his life.
though the ministry of the prophets was to exhort the people to remain faithful to God and His law. To the nations: He was to be a prophet not only to Judah, but to all those nations who affected God's people in some way at this time in history. He would also speak of the doom of those nations who negatively affected God's people. I cannot speak: As Moses, Jeremiah knew his own inabilities, and thus sought to use them as a means by which to excuse himself from his initial calling (Ex 3). He confessed to his youth, and thus could not understand why God would call such a young person for such a great ministry. But God knows who we are before we discover ourselves (See Mk 10:40). He knows our abilities, though hidden from our own self perception, for He gave them to us. God had given Jeremiah all the gifts that were necessary for the ministry unto which He called him. Do not be afraid: From past history, Jeremiah knew what it meant to receive a call from God to be a prophet. He knew of the hard times of Isaiah and the other prophets who suffered death from the hands of fellow Israelites who refused to hear the word of God. Deliver you: God would keep this promise, and thus, would not allow Jeremiah to die an untimely death at the hands of those who opposed him. It is for this reason that we assume that he died a natural death in his old age. 1:9-12 Words in your mouth: The message came to Jeremiah by revelation, and was written by inspiration. It was not a message that originated from the prophet. God used the prophet as the medium through whom He communicated His word. Set you ... over the kingdoms: It was the authority of the word of God that set Jeremiah over the nations. He spoke the judgment of God that was to all the nations that affected Israel throughout her history. Destroy ... build: Because God was working to build and destroy nations, Jeremiah's pronouncements of this work of God was by revelation. The prophets could know the work of God among the nations only if they were told through revelation. Jeremiah came in a time when Judah had forgotten the word of God (Hs 4:6). Judah, the remnants of God's people in the land of Palestine, had given herself over to apostasy, and thus was not concerned for what Jeremiah had to say. Regardless of the resistance to his message, however, he had to speak the word of God. What do you see: The visions not only confirmed Jeremiah's calling, but also gave him a message. Almond tree: The first vision was a pun on the Hebrew word for almond, meaning "to wake" or "to watch." It was the first tree to bud in the spring. The meaning of the vision for Jeremiah was that God was awake in order to confirm His word of condemnation, for both His people and the nations who had attacked His people in the final years of their demise. Thus God was working among the nations in order to make sure that His pronouncements through the prophets were fulfilled. 1:13-19 Boiling pot: The second vision referred to God's judgment that was about to be poured out upon the nations. The historical background would be the times that immediately followed the death of Ashurbanipal, the king of Assyria. The Assyrian kingdom would fall, after which the Babylonian Empire would come upon the world scene. The Egyptians would be defeated at Carchemish with the remnants of the As-
The Sin Of Israel
(2:1 – 10:25) Outline: (1) Apostasy of Israel (2:1 – 3:5), (2) Call to repentance (3:6 – 4:4), (3) Enemies of Israel (4:5 – 6:30), (4) The temple sermon (7:1 – 8:3), (5) Exhortations (8:4 – 10:25)
Chapter 2 APOSTASY OF ISRAEL 2:1-3 In the wilderness: When the Israelites were wandering in the wilderness after they came out of Egyptian captivity, they were totally dependent on God. But once they were settled in the land of promise, they became self-sufficient. They no longer felt that they needed God for their survival. Betrothal: Israel became an unfaithful wife. She committed spiritual adultery with foreign gods in order to enhance her relationships with her trading neighbors. 2:4-8 Once Israel was secure, the people forgot the God who delivered them out of Egyptian bondage. They became self-sufficient, and thus gave themselves over to any concept of a god that would conform to their desires. They ran after false gods, giving the idol gods credit for what God had done for them in blessing them in the land. Their leaders led in the apostasy of the people, seeking to please the people according to their own desires. God did not do them wrong. Nevertheless, they were ungrateful for what He had done in giving them birth as a nation and blessing their years in the land. 2:9-13 My people have changed their Glory: Other nations did not change from one god to another, but Israel did.
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They sinned by forsaking the true God who had so miraculously made Himself known to them. In forsaking God, they created other gods after their own imagination. They did this, not because God had forsaken them, but because they desired to be the master of their own lives. They created gods that would allow them to do their own will. Fountain of living waters: They left the fresh waters that came from God in order to drink the putrid waters of a stagnant cistern. All religiosity, therefore, that is not from God is putrid in His sight. 2:14-19 The northern kingdom of Israel had gone into Assyrian captivity in 722/21 B.C. Their captivity illustrated what would happen to the southern kingdom if they did not repent. Since God had done so many great things for Israel (the northern kingdom), then God asked Judah to determine the reason for which they went into captivity. Noph: This is Memphis of Egypt. Josiah was shamefully defeated at Megiddo, and subsequently killed by the army of Egypt (2 Kg 23:29,30). Judah was defeated by the Egyptians, and Israel went into captivity because she had forsaken the Lord. Regardless of their defeat by the Egyptians who had told Josiah not to engage them in battle, there was also a pro-Egyptian element among some in Judah. There was also a group who would trust in the Assyrians during the threat of the Babylonians. But dependence on foreign powers would not change their destiny of captivity that they had brought on themselves. Sihor: The Nile River. River: The Euphrates River. Forsaken the Lord: Judah did not learn from the example of her northern sister. Judah was following after the example of apostasy of Israel, and thus was headed in the same direction of captivity. 2:20-25 I have broken your yoke: God had given them freedom, but they had brought themselves into the bondage of their own religious beliefs. God will set us free, but we seek to bring ourselves into the bondage of our own selves. Though you wash yourself: Men cannot wash themselves of their own sin. Only God can cleanse us of sin, for sin is against God. But in order to be cleansed, we must repent. In order for Judah to escape her destiny of captivity, she must repent and return to God. Israel was planted as a good vine, but she produced a worthless vine. She was married to God, but she became a harlot. She was as a camel that broke loose and ran at will from her owner. As a donkey in heat, she ran to be satisfied by pagan gods. "I am not polluted": Judah's sinful culture was so far removed from the will of God that she did not realize that she was in rebellion against God. She no longer had a moral conscience that would bring her back to the will of God. People who have no moral conscience in reference to the word of God will not repent because of their ignorance of God's word. They had forgotten that to which they had to return (Hs 4:6). 2:26-28 Since their gods were the invention of their own minds which they created in order to live according to their own moral standards, then the challenge here by God is that they see if they can deliver themselves in the time of calamity. They had forsaken God's protection, and went after their own self-sufficiency. Now that they were in trouble, God challenged them to see if they could deliver themselves. Since their leaders had led them into national calamity, God challenged the people to look to such false leadership in order to be delivered.
2:29-37 In vain I have chastened your children: God sought their repentance by chastising them with famine and pestilence, but to no avail. The people even killed those men of God whom God had sent to turn them from their wicked ways. They killed the prophets and continued in their own sin. We are lords: A civilization is in a hopeless condition when the people reject God and establish for themselves their own moral laws. In this case, Judah refused to have the knowledge of God in their lives in order to live by their own moral standards (See comments Hs 4:6). I am innocent: One cannot claim innocence when he seeks to remain ignorant of the presence of God. God created us to search after Him (See comments At 17:26,27; Rm 1:20). If we do not search for Him, then we will be held accountable for our own behavior. Jeremiah was sent to take away their ignorance through the preaching of the word of God. Through him God was speaking His will and informing the people of their coming doom. They could not, therefore, claim ignorance when calamity came. The very existence of Israel was grounded in the miraculous work of God. If the nation had forgotten the law of God, at least the people could have resorted to the oral truth of the fathers. This would have at least led them to seek out the word of God in order to restore themselves to His moral standards. But their desire to live according to their own moral codes was greater than any search for God and His will. Because they refused to have God in their knowledge, they would be brought to shame by the Egyptians and Babylonians as the northern kingdom had already been brought to shame by their captivity by the Assyrians.
Chapter 3 3:1-5 Judah had polluted herself with spiritual adultery. Her repentance would not be easy, for it would take a paradigm shift from her culture of sin in order to return to God. The illustration of returning to a divorced wife illustrated the fact that Judah's sin would forever wound her innocence (See Hs 2:1-5; 9:1). When one wanders in the wilderness of sin, he is wounded for life because of the sin. Repentance and forgiveness can restore one to the family of God, but the forgiven sinner will have to live with the scars of sin for the rest of his life (Compare comments 1 Tm 1:15,16). Will He remain angry forever: Josiah's reforms produced some surface results. However, the repentance of the people was shallow. After Josiah was killed by Pharaoh-necho, the people soon went back to their former apostate culture. It would have taken two to three generations before a true restoration of the culture to have been completed. The outward performance of tearing down the idols and banning the priests of the false gods was only a temporary restoration on the part of the people. Because they did not repent in their hearts and change their behavior, they were soon back in sin and destined for captivity.
CALL TO REPENTANCE 3:6-10 Judah could see the bad example of her northern sister. Yet she did not learn from the apostasy and captivity of the northern kingdom. She too committed harlotry with idols. For this reason, Judah was more accountable because she had
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be great pain on the part of backsliding Israel. They had to suffer the pain of captivity. It took captivity for Israel to realize the futility and foolishness of idol gods. Once they confessed to the foolishness of their idolatry, they were ready to be restored to the land of their inheritance. However, the first generation of captives never saw the land again. It was only their children and grandchildren who were released by the Medo-Persians and allowed to return to Palestine. Because of their idolatrous thinking and practices, the generation that first went into captivity had to die in captivity.
the example of sin and judgment that came upon the northern kingdom, but did not take heed to the warnings. Bill of divorcement: God divorced the northern kingdom, and thus allowed her to be taken by another, the Assyrian Empire. But in pretense: The outward reforms of Josiah did not reach to the heart of the people (See 2 Kg 22 & 23). As a result, Judah soon returned to the wayward behavior that was characteristic of her northern sister before she was taken into Assyrian captivity. Without bringing forth the fruit of repentance, superficial repentance profits little. 3:11-18 More righteous than treacherous Judah: Because Judah had the example of the consequences of Israel's sins, she was more accountable. Return, backsliding Israel: It is important to understand that in this context the term "Israel" refers to the northern kingdom. I will take you, one from a city and two ... and I will bring you to Zion: The northern ten tribes, Israel, were promised that a remnant of their families would be restored from their captivity. When the eventual return of the captives came after the fall of the Babylonian Empire to the Medo-Persians, a remnant of both the northern and southern kingdoms of Israel were restored as one people to the land of Palestine. There were no lost tribes from which a remnant did not return. God kept this promise that He made to the repentant remnant of all twelve tribes. They will say no more, "The ark of the covenant": God never intended that the ark of the covenant be permanently located in Jerusalem. It was not in His plan that the temple be built, or that Jerusalem be the center of government for His people. All these things were concessions that God allowed for the people and David after they had been in the land for several centuries. He originally planned that the ark be moved among the tribal territories, with the continual relocation of the tabernacle on a regular basis (Compare comments Dt 12:21). But this changed when David permanently located the ark in Jerusalem, and Solomon later built the temple. Judah thus took possession of the ark, the symbol of the presence of God. This action marginalized the northern tribes from access to the ark. In the new order, however, this would change. No longer would the presence of God be symbolized by the location of the ark. No longer would the temple be the center of their religion, though they would rebuild it. God would be in their hearts wherever they were. That which spiritually divided the people would be taken away, and thus they would be one as a nation in spirit and worship. They would once again view the throne of God to be in heaven, and not in Jerusalem (Compare comments Jn 4:19-24). It would be to heaven they would look for God, not to any man-made structures on earth, though Jerusalem would play an important part in the restoration to come and God's initiation of the new order (See Is 2:1-4). They will come together: A remnant of all twelve tribes would restore the unity of Israel as they came from the former Assyrian and Babylonian territories back into the land of their inheritance, and to the rebuilding of Jerusalem and the temple (See comments Er & Ne). 3:19-25 It brought pain to the heart of God to watch His people go into spiritual adultery. Nevertheless, He had a plan that would bring them back and unite them as one people. In order to produce permanent repentance, however, there would
Chapter 4 4:1,2 Their repentance involved a total commitment to God. They had to turn from following after their own desires (idol worship) and return to obedience to the law of God. There had to be a change in attitude and in behavior. Will not be moved: If they repented, they would not be removed from the land and taken into exile. Swear: They had to make an oath that there was only one true and living God. Making the oath meant that they bound themselves to follow the law of God. 4:3,4 When Josiah broke down the idols and cut down the groves where they worshiped their false gods, it was only a superficial restoration. God here calls on them to go deeper in their thinking by changing their hearts. The old idol thinking in their hearts must be cut off and cast away. Changing religious ceremonies does not produce repentance. Josiah changed the ceremonies, but the people had not changed their hearts. Circumcise: There was more to circumcision than a sign of the covenant between God and Israel (Dt 30:6). When an Israelite child was circumcised on the eighth day, he was in a covenant relationship with God. When Israel went after the worship of other gods, it was treason against the covenant. It was now time to be circumcised again in their hearts in order to renew their devotion to God (9:26; 33:7-9; compare Rm 2:25-29; Gl 5:6; Cl 2:11).
ENEMIES OF ISRAEL 4:5-9 The Assyrians had come from the north and taken the northern kingdom into captivity in 722/21 B.C. The same would happen to Judah. The Babylonians would come around the Fertile Crescent and descend on Judah from the north. Since Judah would not repent, it was a time for them to sound the call for battle, for their judgment was coming upon them. 4:10 This was what the false prophets were saying to the people. They taught that Jerusalem would never fall. 4:11-18 In this section Jeremiah resumes his pronouncement of judgment upon Judah. Jeremiah perceived the impending danger that was manifesting itself in the city of Dan at the northern extremity of Palestine. The proxy judgment of God through the Babylonians was on its way to Jerusalem. The Assyrians and Egyptians had been defeated at Carchemish by the coalition of nations from the east that was led by Nebuchadnezzar. And now, the king of Babylon had his eyes set on Judah, who through Josiah had previously sided with the Assyrians and Egyptians. With the defeat of the Assyrian/Egyptian coalition at Carchemish, the international stage was set for the demise of Judah and the eventual destruction of Jerusalem in 586 B.C. The false preachers in Jerusalem had
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promised the people that the city would never fall. But God revealed to Jeremiah that it was doomed. 4:19-22 The revelation of the doom of Judah and Jerusalem greatly affected Jeremiah. Because God had revealed that national Israel as an independent nation was coming to an end, he lamented over the city and the people. He cried out for the people to repent in order that the city might be spared. But his cries were to no avail. 4:23-26 These passages seem to be eschatological. Jeremiah looks back to the beginning of time in order to see the future. As nothing existed in the past before the creation, so nothing will be left after God's final judgment of the world (Compare comments 2 Pt 3). Sin would eventually cause a cataclysmic destruction that would come upon all the world. Sin caused the fall of Israel. It will eventually lead to the end of the world. The destruction of the existing world, however, meant the deliverance of the people of God. In order for God's people to be truly delivered, sin must be taken away. 4:27-31 Since Judah's sin had gone to the point where the people would not repent, then God's judgment could not be stopped. Their apostasy had become their culture, and thus they would not return from their ways. As an immoral woman, the virginity of Judah had been spoiled. She had laid with idol gods and corrupted herself with foreign idolatry. There was now no recourse except captivity that would result in a new birth for the people. The old Israel must die in the bondage of captivity in order to be reborn through the restoration of a repentant generation. The old Jerusalem was as a woman in labor, agonizing in order to give birth to a new Jerusalem that would eventually come. The old Jerusalem would die in the process of giving birth to the new Jerusalem.
themselves to such gods, they behaved immorally according to the lust of their own flesh. Their apostasy, therefore, demanded that punishment follow in order that God stand as a just God. They had to be held accountable for their apostasy. 5:10-14 Strip away: They were to be cut back to the roots. In order for a new plant to grow from the roots, the old Judah of sin had to be completely taken away. Only their children and grandchildren would return from the captivity. The prophets will become wind: The people had believed the false prophets who proclaimed peace. Jeremiah stood alone against the declarations of these imposters. He reminded the people that the word of God was not in their false prophets who spoke for their own gain. Time would prove Jeremiah correct. Sometimes God's speakers must speak the truth, knowing that they will be proved true many years later. Words ... fire: God's word is always a consuming fire that is unleashed on the wicked (Hb 4:12). In this case, God's prophecy of the destruction of Jerusalem would literally come to pass. According to the prophecy of Jeremiah, the Babylonians would burn the city, which thing they did in 586 B.C. 5:15-18 I will bring a nation: God would bring the Babylonians from the north in order to exercise His destruction of Judah and Jerusalem. They will come with a great army and arrows that will kill many. They will devour the land, taking captive their sons and daughters. The picture here is of a cruel army of Scythians and Chaldeans who would have no mercy on the Jews. I will not make a full end: Though the Israelites would come to a disastrous end, there would be hope. A remnant would be spared. However, they would not realize the fulfillment of this promise until many years later when the remnant would be allowed to return to Palestine. 5:19-31 When they eventually asked why God allowed calamity to come upon the nation, they would ask how God could be justified in allowing such to happen. The first reason why God allowed such to happen was that they had forsaken God and ran after idols they had created in order to satisfy their own desires. Foolish people: The second reason was an indictment against their character. They exercised little common sense in reference to obedience to the will of God. When they reviewed the work of God in their history, they should have been moved to be loyal to Him. Will you not tremble: The third reason they went into apostasy was that they ceased to fear God. And since they had no fear of God, they did not believe that He would punish them for their apostasy. Instead of having a reverent heart for God, they manifested a spirit of rebellion. Wicked men: The fourth reason for their judgment was that they became a morally debased people. They became a society of social injustice. Prophets prophesy falsely: The fifth thing that led to their destruction was in reference to their religiosity. They had created a false religion that was propped up by preachers who preached what the people wanted to hear. And what the people wanted to hear was perverse. Their moral degradation was condoned by religious leaders who would not stand against their morally perverse society. Because the people loved their way of life, they would not tolerate any preacher who would speak against their sin. Their end was destruction because they were beyond any moral conscience that would move them to
Chapter 5 5:1-6 Jeremiah was placed in the same dilemma as Abraham in Genesis 18. He was sent to find anyone in Jerusalem who would execute justice or seek the truth. There were many who proclaimed, "The Lord lives." However, such pious words came from the mouths of those who paid only lip service to God. The fact was that Jeremiah searched in vain and found no one who had a godly heart and was searching for the truth of God. Harder than a rock: God had afflicted them with famine, pestilence, calamity and national defeat by their enemies. But they had moved so far from God that they did not realize that such acts of discipline on the part of God were actually from Him. They were thus hardened to correction and would not repent. Only people with a conscience for God will respond to chastisement. Because God could find no righteous people in the city who would respond to His chastisement, the city was doomed. Broken the yoke: They had broken from God and were running wild with idolatry. Since they had turned from God, they fell victim to every sort of falsehood (Compare comments Ep 4:12-16). Those who give up the truth give themselves over to believing lies. 5:7-9 Since their apostasy was against God, God asked if He should pardon them of their sin. They had committed spiritual adultery by following after the harlotry of the pagan gods to whom they had given themselves. Because they had given
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return to God (Ep 4:19; 1 Tm 4:1,2). They were so morally degraded that they did not realize they were lost.
der to maintain their positions among the people. They should have been warning the people of destruction because of their sin, which thing was spoken in the law. But they had become ignorant of the word of God, and thus convinced the people that Jerusalem would never fall. These religious leaders were so morally vile that they themselves no longer blushed at the open immorality of the people. Because they had no moral courage, they too would be swept away in the coming destruction. Jeremiah's ministry is the same as the sincere evangelist today. He knows that the world is coming to an end with a great destruction (See comments 2 Pt 3). When Jesus comes, it will not be a time of peace for the world. It will be a time of destruction (See 2 Th 1:6-9). There are false prophets who are saying that Jesus will come to bring peace on this earth. But to the contrary, when He comes again He is coming with destruction. Those who are preaching peace on earth when Jesus comes are deceiving the people. Since the true evangelists of God know that Jesus will be the revelation of the wrath of God upon all wickedness, they too lament as Jeremiah over those in the world who will face a consuming fire (Mt 25:41). They lament that Jesus is coming to take vengeance on those who do not obey the gospel (See comments 1 Pt 4:11). 6:16-21 Ask for the old paths: This was the only escape route. God was referring to their old ways of living righteously in a covenant relationship with Him. To find their way out of darkness, they had to seek the way back to righteous living through the word of God. But here, the old paths referred to behaving according to the word of God. The old behavioral patterns were good because they were right. We will not walk: The proof that they had gone beyond repentance was in the fact that they refused to do that which was right. The prophets were preaching the old paths, but the people would not listen. They were thus without excuse. They could not claim that they were ignorant of the right ways of God. Watchmen ... trumpet: On several occasions God had sent His prophets to preach the right ways to the people. But they refused to listen to the prophets. As a result, God called on all the nations to assemble and see that He had spoken the right ways to His people, but they refused to listen. Therefore, He was a just God in bringing condemnation upon them. Incense from Sheba: It was not that they became irreligious. They brought into their religiosity practices from the nations around them. Because they had mixed the pagan practices of the religions of the nations with what God had commanded through the law, their religiosity became unacceptable to God. You will find rest for your souls: This could happen only if they looked for and practiced the old paths. They must walk in the paths of God's truth and righteousness. Only when one does this will he truly have peace with God. 6:22-26 The enemy that would be coming from the north, the Chaldeans and Scythians, would without mercy bring down judgment upon Judah. Our hands wax feeble: The army that was coming upon them was so great that Judah's army would be terrified by their presence. The danger would be so great that the people would confine themselves to the city. No one would venture outside to gather grain and fruits from the crops. Thus with great lamentation Jeremiah cried out to the inhabitants
Chapter 6 6:1-8 What is stated in these verses is revelation from God. Jeremiah pictures the city of Jerusalem under siege. He first pictures the fact that the inhabitants should flee. Children of Benjamin: Jerusalem was within the tribal territory of Judah and Benjamin. The remnants of the Benjaminites are told to flee. Beth-haccerem: This was possibly a high point outside Jerusalem from which warning was given of approaching enemies. Tekoa: Tekoa was south of Jerusalem. It was a place of many caves where people could hide. Pitch their tents: The siege begins. There was an effort to take the city by surprise, but this failed. Then a plan was devised to take it by night, but this effort failed. The enemy then cut down trees and built ramps against the walls and gates. This is the city to be visited: As a well keeps her water fresh, so Jerusalem kept her wickedness active and fresh in order to reap the just judgment of God. Full of oppression: The culture was morally corrupt. It was beyond moral repentance, and thus deserving of termination. The citizenship was plagued with crime and corruption, and in bondage to its own sinful ways. Once a society becomes the victim of its own moral degradation, then it is given over by God to complete destruction. The few righteous people who live in such a society unfortunately have to suffer among those who have given themselves over to wickedness. Be instructed: This is the plea of God to every society. Only by being instructed in the moral standards of God, by which a society can repair itself, is there the possibility for a better society. Only when civic leaders stand up to the moral decay of their societies can there be leadership that will change the destiny of the people. In this case, the leaders refused to listen to God, and thus the nation was coming to desolation. 6:9-15 Thoroughly glean: In chapter 5 the vines were to be cut down to the root. The vineyard is to be thoroughly picked. The punishment of Judah is to be thorough. The consequences of her sin resulted in the severity of her destruction. The extent to which God took them in destruction indicates the extent to which they went in moral decay. I am full of the fury: As Moses, Jeremiah pled for the people. He knew that their moral degradation was so vile that they deserved the just punishment that God would render. Nevertheless, he was greatly moved because of his love for the people. The revelation that came to him from God greatly disturbed him because he was given a vision of the cessation of Israel as an independent nation. It was too much for him to fully comprehend. Nine hundred years of history and the existence of Israel as a free nation was coming to an end. A nation was born out of Egyptian captivity, and now it was to die. It was too much for the young prophet to comprehend. Ear is uncircumcised: They were spiritually deaf. Word ... reproach: They scorned the preaching of the word of God. The words of Jeremiah irritated them. Covetousness: They were greedy for the things of this world, which greed moved them to idolize possessions. Prophet ... priest: Their religious leaders sought their own financial well-being. They spoke lies in or-
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of the city. He urged them to put on robes of repentance and ashes of mourning. Doom was imminent and the people must respond with fear of God, for only God could deliver them. 6:27-30 Tower and fortress: God placed Jeremiah as the only hope for the people. If the people listened to him, then their defense against the army of the Babylonians would be successful. The people were going to be refined as ore. The bellows would increase the fire and purify the ore. However, because the people were rebellious and stiffnecked, they would be poured off as useless slag in the process of refining. They were rejected, therefore, because they did not respond to God's process of refining them.
of their northern ten tribes who were taken into Assyrian captivity in 722/21 B.C. God said that the same would happen to Judah. 7:16-20 Do not pray for this people: Jeremiah was moved to pray for the people. But sometimes a people are beyond prayer (See comments 1 Jn 5:16,17). If they were set in sin, then they did not deserve the prayers of a righteous man. They were beyond any request that God would answer for their deliverance. In the streets: The people had become so accustomed to their idol gods that they openly made sacrifices to them in the streets of Jerusalem. Queen of heaven: This is possibly a reference to Ishtar, a Babylonian fertility goddess. My fury will be poured out: Their brazen sin could not go unpunished. 7:21-28 Your burnt offerings: There is sarcasm in these words. Performing the ceremonies of religion will not keep one from apostasy. And when one is in apostasy, keeping religious ceremonies will not bring him back to God. The burnt offerings were to be offered completely to God. Nothing was to be eaten by the people as with the other offerings. The peace offering was to be eaten by the people. In this rebuke, Jeremiah stated that they might as well put the burnt offering with the peace offering and eat the whole thing. Neither offering was made to restore their relationship with God. God had rejected all their offerings because they had been brought before Him with an insincere heart. When God brought them out of Egypt, He commanded them to obey His laws concerning the sacrifices. Their offering of the sacrifices, therefore, was evidence of their obedience. They had to obey the law concerning the sacrifices in order to manifest their loyalty to His law. But such loyalty had long passed from Israel. Imagination of their evil heart: They created gods that would condone their evil desires. God had given them laws to obey in order to proclaim their loyalty to Him. But they combined the sacrifices commanded by God with the sacrifices of their idol gods. God then sent His prophets to remind them of the purpose for which His sacrifices were given. But they rejected and killed the prophets. There was nothing else that God could do to turn them back. Worse than their fathers: They continued on a moral spiral downward. There was no turning back, and thus they were ripe for destruction. They will not hearken: They had morally degenerated to the point of no return. As Isaiah's mission to the northern kingdom (Is 6), so was Jeremiah's to the south. Both preached to a stubborn people who had hardened their hearts against God. The prophets preached, but there would be no response to their sermons. 7:29-34 Cut off your hair: This message was addressed to Jerusalem. The cutting of the hair was an act of mourning. In this case, they were to mourn over their sin. They should mourn over the fact that they had set up idols to false gods in the temple that was constructed to honor God. By doing such, the religious leaders were forcing the people to honor the inventions of men. They had built an altar to Molech, the god of the Moabites (2 Kg 21:5). They had involved themselves in human sacrifices. The location for these atrocities was Tophet. It would eventually be called the Valley of Slaughter. It would be named such because many Israelites would die there during the siege of Jerusalem. Another reason they should
Chapter 7 THE TEMPLE SERMON Some have believed that the message of this chapter was given in the first part of the reign of Jehoiakim (608 B.C.). The result of the message was explained in chapter 26. But it is also possible that the message was given in the last years of Josiah, with similar thoughts given at a later date. 7:1-15 This message was delivered at the temple gate. The time of deliverance may have been during one of the national festivals. Amend: Jeremiah's call for a change in their behavior. Their repentance must be more than the outward reformation of ceremonies as that which took place during the days of Josiah when he destroyed the places of idol worship throughout Judah. Their repentance must be sincere and from the heart. The exhortations that Jeremiah makes in verses 4-9 indicate the moral low to which they had digressed to be considered such a vile society. But because God was calling on them to repent, they could be assured that God still cared for them and sought their good. This house: They were incredibly audacious. They did all those things that were against the law of God, and yet came to the temple that had been dedicated to God. They were as the Pharisees and priests who crucified Jesus. They planned and executed a murder scheme, but would not take back the thirty pieces of silver they had given to Judas to betray Jesus (Mt 26:15; 27:3-8). Taking back the money into the temple treasury was against the law. Legalistic religious leaders with evil motives will always be inconsistent in their application of the law. They will break the law in order to keep their own law and traditions (See comments Mk 7:19). Den of robbers: They were religious leaders who clung to their positions in order to maintain their financial security (See Mt 21:13). They used the religious spirit of the people as an opportunity to be supported full-time. The temple of the Lord: Since they believed that God would not allow the temple to be destroyed, they concluded that God would never allow Jerusalem to fall. But the people were trusting in the lying words of their false prophets. Shiloh: Jeremiah reminded them of their history. The ark was at one time placed in Shiloh (1 Sm 4). The people subsequently made Shiloh a sacred place. But eventually, Shiloh was destroyed. God would do the same to Jerusalem, regardless of whether the ark was in the city. Man should never make any place sacred, and thus assume that God condones his desire for holy places. God's throne is in heaven. I will cast you out: They had the example
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mourn is that in the day of their destruction there would be so many killed that the dead would not be buried. The beasts and birds would feed upon them. There would be no one left in the land to scare away the predators. In the destruction of the city, the enemies of Judah would desecrate the tombs of the former kings and princes of Israel. Their bones would be scattered under the heavenly bodies that they formerly worshiped.
an independent nation in their own land. They would always be controlled or occupied by other nations. But Jeremiah's cry to the Lord was answered with a question. Jeremiah must discern why they had provoked God to anger. Harvest is past: They failed in their opportunity to repent. Summer is ended: They had neglected the opportunity to produce righteousness. Not saved: And now it was time to reap what they had sown. I am hurt: Jeremiah lamented the certain doom of his people. He complained by asking if there were no healing left in Gilead. Gilead was known for the production of a balm that was made from the resin of the mastic tree. There was healing still available. There was still a physician to heal the sick. But Jeremiah wondered why there was no healing. The people were not healed because they did not seek the balm. They did not seek the great Physician. In the stubbornness of their rebellion, they had lost the opportunity to heed the pleas of God that they turn from their sin.
Chapter 8 8:1-3 Jeremiah here concludes the horror that was pictured in the preceding message. Those who escaped death during the destruction would go into exile. However, their exile would be so terrible that they would have wished that they had been killed in the destruction of Jerusalem.
EXHORTATIONS 8:4-7 Israel's apostasy was unnatural. If one would fall down, he would naturally get up. But not Judah. They fell into sin, but would not return to God, for they had no desire to turn to that which Jeremiah preached. Instead, the people continued to backslide. They ran in their sin as a horse into battle, not knowing the peril that awaited them. The stork and swallow obey inborn instincts. Judah, however, had lost her moral compass. She established a culture of sin, and thus was content to continue in wickedness, for she thought that her behavior was not contrary to the word of God. 8:8-13 The people were the victims of their religious leaders. The scribes had twisted the law, and the false prophets and priests dealt falsely with the people. They preached peace when the nation was headed for destruction. Though the leaders twisted the Scriptures, the people were at fault for not checking their teachings with the word of God. God's judgment of the supposedly wise religious leaders would thus be harsh. He would give their wives to others. Not at all ashamed: This reveals how hardened they had become. Their consciences had been seared with self-deception. Judah had thus become a worthless vine and fig tree. She could bring forth no generations that would bring glory to God. The people had rejected the law of God that would have preserved them in the land. But now, they had digressed to the point that they were no longer good for producing a posterity of righteousness in their children. Before the disease of their sin was passed on to another generation, it was time for them to suffer the calamity of national destruction. 8:14-17 It seems that the farming people were more perceptive of the impending danger than those who lived in the city. They put their trust in fleeing to the fortified cities in times of peril. But there they would face death. They might hope for better times, but there were no better times to come. The enemy of the north was already on its way. Jeremiah speaks in a verb tense as if it had already happened. Thus it was too late for repentance. The time had come for the land to be devoured. The enemy was as a serpent that could not be charmed, but would eventually bite. 8:18-22 The fate of the people greatly disturbed Jeremiah. He had seen a terrible future for the people. It was the end of an independent national Israel. No more would the Jews be
Chapter 9 9:1-8 Fountain of tears: Jeremiah was indeed the weeping prophet of Judah. He saw so much sin, and was told so much calamity that was in the future, that he could not contain himself. Lodging place: Jeremiah was so stunned by the destruction that was coming that he sought to escape. His stress had driven him to his emotional limits. He wanted God to take him to a wilderness. He had been shunned and abused by the people because of his message. Adulterers ... treacherous: They were spiritual adulterers in that they had married themselves to false gods. They were a generation of liars. Neighbors could not trust one another. Supplant: This is the same Hebrew word that is used for "Jacob." They were as Jacob, who dealt treacherously, in order to gain an economic advantage over one another (See Gn 27). Taught their tongue: They lived in a culture of deceit, and thus those who were born into the culture grew up learning how to deceive. It was a culture that was built on deceit, and thus neighbors could not trust one another. 9:9-11 Weeping and wailing: The devastation that was to come was revealed to Jeremiah. He responded as many evangelists today to whom the destruction of the world has been revealed in the word of God (2 Th 1:6-9; 2 Pt 3). He responded with weeping and wailing, knowing that destruction is coming, not peace. In Jeremiah's prophecy, it was revealed that the land would be totally devastated. He saw Jerusalem lying in a heap of ruins. It would become a place for roaming jackals. And such did the Babylonians to Jerusalem and Judah in 586 B.C. when they destroyed the city. 9:12-16 Wise man: The people were without spiritual understanding simply because they had forgotten the law of God (Hs 4:6). They were so caught up in their affairs of life that they did not take time to ask questions concerning the destruction that was coming upon them. No one passes through: Palestine was the major trade route between the countries to the north and Egypt to the south. Normally, there were traders continually going through the land. But this had all stopped. No one was asking questions concerning why. The reason was that the Near East world at the time was in international
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turmoil with conflicts between the Babylonians, Assyrians and Egyptians, all of whom struggled for control of Palestine. All trade had stopped in the region. After the imagination of their own heart: Herein lies the problem with a society that is so obsessed with consuming the things of the world. Their minds were not on spiritual things, but on things of this world. They were concerned with only the present, not with the impending danger of the international turmoil that would eventually bring destruction to the gates of Jerusalem. Wormwood ... gall: They would be given to great sorrow and suffering because of their apostasy from God. They would be scattered among the nations as captives. Their end was near, but they were so consumed with their own selfish interests that they paid no attention to the international turmoil that was occurring among the nations. 9:17-22 Mourning women: These were women who were called to mourn in times of grief. The times were so severe that God told Jeremiah to call in women to mourn over the dire situation of Judah. The purpose of the mourning women was to stimulate mourning in the lives of others. God went to this length to stimulate mourning over Jerusalem. But it was to no avail. The people were simply indifferent to the impending destruction. We are plundered: The possessions of the people of the countryside had been plundered. But the calamity that was to come was to be worse than the loss of possessions. There would be the loss of life, the captivity of women and children, and the end of national Israel as an independent nation. The dead would be so great in number that no one would be able to bury them. They would be left to rot in the sun, eaten by birds and beasts. Death is personified by Jeremiah as one who goes about seeking to kill. This is the one who reaps the harvest of humanity. 9:23,24 Judah had taken pride in her human wisdom, defenses and material prosperity. But all these things were worthless in defending one against the power of God. Jeremiah warned that they should not take courage in the proclamations of their supposed wise men. On the contrary, they should take pride in grace, righteousness and just judgment. It is upon these virtues that great nations are built. 9:25,26 I will punish: God is not a respecter of persons. Therefore, being a Jew was no guarantee that one would be treated with greater respect in judgment. The Jews, therefore, had no advantage over the Gentiles when it came to the judgment of God. The most important thing to remember is obedience to the word of God (1 Co 7:19). If one does not obey God, whether he is circumcised or uncircumcised, then he will suffer the judgment of God. In reference to Judah, the meaning is that religious ceremonies of the law do not give one an advantage over the Gentiles to whom the ceremonies of the law were not given. God judges according to our hearts, not according to our performance of religious ceremonies.
to remain faithful to the Lord while in captivity. Do not learn the way of the heathen: While in exile, it would be tempting to appease one's captors by paying homage to their idol gods. Since Israel was taken into captivity because she did such in Palestine, Jeremiah urged the people to refrain from continuing idol worship in captivity. They must be reminded that giving homage to such false gods was useless. Jeremiah then described the foolishness of idol making. Idols cannot speak or go anywhere. They can do nothing. They are stupid and foolish. The only power of an idol, or fetish, is in the minds of those who make them. Idols are made in order to reinforce the misguided minds of those who make and honor them. They are physical representations of those who are ignorant of the true and living God. King of the nations: God was not only the king of Israel, but all nations of the world. Since He is the king of the nations, then all nations should give honor to Him. He is the source of wisdom and knowledge. The god that is represented by every idol can be understood simply because the idol god is the product of the human mind. But the God who created all things is beyond our full comprehension. Men make idol gods. But the God of all things created the minds of men. 10:17-22 Jeremiah seems to go into a dialogue with a personification of Jerusalem. In the dialogue, the inhabitants of the city are commanded to take up their baggage for they are going on a journey into exile. Sling out the inhabitants: This is strong language, indicating that God extracted the inhabitants of Jerusalem and threw them as stones from a sling into distant lands. The city responded with dismay, mourning her loss and calamity. She complained about her leaders who were too inept to gather the scattered flock. A great commotion was heard from the north, indicating that the armies of God's judgment were on their way to the city. 10:23-25 In view of the calamity that was coming upon God's people and Jerusalem, Jeremiah was humbled to prayer. He perceived the insignificance of man in comparison to God. It is not in man: No greater words could have been uttered concerning the inability of man to determine his own moral standards by which to live. When men are left to themselves in order to establish moral laws, the wicked take advantage of the innocent and weak. They begin to dominate the weak, even to the point of genocide of one class, tribe or ethnic group. It is for this reason that men must have a Divine standard for establishing moral laws. Only our Creator can be this standard. Correct me: Man must look beyond himself in order to receive direction and correction. Asking for God's discipline and instruction is the plea of the righteous. Mercy with justice: If man were to be legally accountable for his violations against God's law, no one would stand just before God (Rm 3:9,10,23). Therefore, in order for any man to be saved, there must be mercy from God. Thus grace reaches forth with mercy in order to pardon those who transgress God's law. Fury: Jeremiah, as David, saw any attack against God's people as an attack against God and His work through His people. He thus cried out an imprecatory prayer that God bring judgment upon the enemies of Israel. This prayer was answered when God terminated those nations who had arrogantly set their hand against the people of God.
Chapter 10 10:1-16 House of Israel: It is not certain whether Jeremiah was addressing all Israel, or just the ten northern tribes who had already been taken into Assyrian captivity. If he was addressing the northern kingdom, then he was exhorting them
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may have been somewhat naive concerning how serious this opposition became when their traditional religiosity was disturbed by the preaching of the truth. The plot caught him by surprise because it came from his own relatives. Vengeance: As David, Jeremiah asked that God bring judgment upon those who would harm him. I will punish them: Anyone who would set his hand against a man of God should read carefully these words. Those who would set themselves against one who is doing the work of God will reap the vengeance of God. Sometimes God's vengeance is carried out in life, but certainly it will be carried in the afterlife. It is a blasphemous act for one to raise his hand against one who is speaking forth the word of God (See 2 Kg 2:22-24).
Confessions And Prophecy
(11:1 – 20:18) Outline: (1) The Covenant (11:1 – 12:17), (2) Parables and proclamations (13:1-27), (3) The drought (14:1 – 15:9), (4) Confessions of the prophet (15:10-21), (5) Exhortations (16:1 – 17:18), (6) Call to obedience (17:19 – 20:18)
Chapter 11 THE COVENANT 11:1-17 The historical setting of the following confessions was probably during the reign of Josiah (640-609 B.C.) and the early reign of Jehoiakim (608-597 B.C.). God takes the people back to the covenant that He established with them at Mount Sinai (Dt 27 – 30). In his reforms, Josiah renewed the promise of the people to keep ceremonially the laws of the covenant. However, God reminded them that their obedience to His law had not always been the case for they were a rebellious people. God redeemed Israel out of Egyptian bondage. He took the initiative to free the people from bondage and give them birth into nationhood. He established a covenant with them, exhorting them to hear the words of the covenant and do them. Nevertheless, their fathers failed to be obedient. They walked in the imagination of their own hearts and followed after their stubborn desires. Conspiracy: God told Jeremiah that there was a conspiracy among the men of Judah. Josiah had implemented outward reforms, but the hearts of the people had not changed. They were rebellious and stubborn as their forefathers, and thus conspiring to turn again to idols. I will bring evil upon them: The revival of rebellion among the people would be punished. In their punishment, God told Jeremiah that they would not cry out to Him, but to their idol gods, proving that they had a heart of conspiracy. Their idol gods, however, would not save them (2:28; 7:17,18). Do not pray: The revelation concerning their former disobedience was possibly for the sake of Jeremiah. God wanted him to understand that as in the former times, the people had their hearts set on spiritual treachery. They would not become loyal to Him again. He is told, therefore, that he must not intercede for them through prayer, for God was going to bring deserving judgment upon them. He would not answer any prayers to save them. Vows and sacrificial flesh: Performance of law cannot take the place of loyalty of the heart. Their performance of the laws of the covenant were futile because they had an adulterous heart of treason. Olive tree: Israel was at first beautiful as a new olive tree. But she became corrupt and vile. She was no longer good for producing spiritual fruit. It was time, therefore, for her to be plucked up and burned. Israel had violated the conditions of the covenant, and thus God was no longer obligated to carry out His part of the covenant, that is to make Israel prosper and protect her from her enemies. 11:18-23 When the preacher speaks the truth, opposition will come from those who are in bondage to their own selfdeceptions. Opposition will also come from those who are in bondage to their traditions that they honor above the truth of God. In this case, there was a plot to kill Jeremiah in Anathoth, Jeremiah's hometown. I was like a lamb: Jeremiah
Chapter 12 12:1-4 Jeremiah's complaint was as Job's. He wondered why the righteous had to suffer in the presence of a good and benevolent God (See comments Jb 10:1-12). 12:5,6 Jeremiah was shaken by the treachery of his relatives and neighbors in Anathoth. He complained to God. He was a young prophet at this time, not realizing that anyone who would stand up for God to speak against a culture of sin would be severely persecuted. But he soon learned that the most vehement people who stand against the preaching of the truth are those of the religious community. Footman ... wearied your: God countered Jeremiah's complaints. If a soldier was worried about the foot soldiers, then certainly he would be terrified with the charging horses. Land of peace: If those of his own homeland troubled him, then what would he do when going into a jungle of opposition wherein lions were ready to ravage him? It was into these lions that God was leading Jeremiah. Multitude after you: God warned Jeremiah that there was worse to come. If his own people rose up against him, then certainly the whole nation would seek his demise. Anyone who would stand up and preach to a generation of people that has wholly forsaken the word of God can expect no less. True men of God are willing to stand alone against the masses who have gone into apostasy. Those who preach amidst the majority who are in apostasy are revolutionaries. They bravely seek to turn people back to God, away from the apostate society in which they live. They thus produce social chaos in producing a paradigm shift away from that which is the norm for religious conduct. The initial leaders who lead in religious paradigm shifts, therefore, are ostracized from the masses as was Jeremiah. They are despised and rejected. They are leaders who never see the fruits of their ministry, for religious paradigm shifts take one or two generations to be fully realized. 12:7-13 Heritage: Jeremiah's rejection by his relatives and friends of his homeland was an object lesson. Israel was the bride of God. But she betrayed Him by going after the idol gods of the nations. As Jeremiah was compelled to forsake his family, so God was compelled to forsake Israel, for she no longer wanted to be in a covenant relationship with Him. A lion: Israel was a raging lion that had turned against Her creator. Speckled bird: When God turned Israel over to the international turmoil that prevailed at the time, she was as a speckled
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bird ready to be devoured. Vineyard: Israel was ready to be trampled down as a prized vineyard that should have brought forth good fruit for her Maker. But she produced worthless fruit. As a vine that produces grapes for wine, she had lived her productive years, and now, needed to be plucked up in order that a new vine be planted. The land was to be turned over to those who did not care for it. Though she was sown to produce wheat, she produced thorns, and thus was worthless for the purpose for which she was planted. 12:14-17 Israel was chosen for a specific purpose in history, which purpose Israel's neighbors did not understand. That purpose was to be the nation through whom God would bring the Messiah and Savior into the world in fulfillment of the promises made to the fathers (Gn 12:1-3). However, when God chose Israel, this did not mean that He turned away from the nations of the world and ignored them. God is the Lord of all those who would seek to do His will. The neighboring nations who worked against Israel would be punished because of their abuse of God's people and refusal to honor the inheritance of Palestine that was given to Israel. But those nations who would turn to God would be blessed. The Bible historian must not forget that God chose Israel in order to preserve a portion of the world society for the revelation of His plan of redemption. The whole world had previously turned to sin before the days of Noah's time (Gn 6:5). Lest this happen again among the populations of the world, God chose a specific people who were led by Abraham, our father of faith. When this nation turned to wickedness, God's plan was to purify the nation through captivity, and then continue His work through them to bring the Savior into the world. Destroy that nation: The neighboring nations that abused Israel would be destroyed from existence if they did not forsake their idolatry and come to God. God would take back the inherited land of promise from the land grabbers, and give it back to His people whom He would pluck out of the nations to whom they had been driven.
casion may have been one of the festival celebrations where the wine vessels were visible to everyone. Judah had drunk too much sin, and thus was reeling with rebellious drunkenness. Because of the wicked example of the rulers, the people had lost their moral direction. In their moral confusion, they were in conflict with one another. As their sin fermented, they became a society that was turning on itself. In the end, God would smash the wine vessel of Judah. 13:15-19 Give glory to God: Jeremiah was dedicated to his people, and thus he pleaded with them to turn from their society of sin. Though God knew that they would not turn, Jeremiah's heart moved him to plead that they save themselves from the darkness into which they had cast themselves (See At 3:19). Their only hope was to listen to the voice of God, lest the light of His way be turned into a shadow of death. At the end of his plea, he realized that they would not listen. Their destiny, therefore, was sealed. They would go into captivity. The king: Jeremiah pleaded with the leadership of the nation. The king at this time was probably Jehoiachin (2 Kg 24:8-12). The south: Egypt would not come to their aid. Their only recourse, therefore, was to humble themselves before God. If they humbled themselves they would live, though they would still go into captivity. This eventually happened when Jehoiachin and the first group of exiles were taken by Babylonia in the first captivity of 587 B.C. (See 2 Kg 24:14-16). 13:20-27 Jerusalem (Judah) is addressed as a shepherd girl who has lost her flock. The Babylonians would come and set over the flock one of their choice. The people of God had digressed from desiring and appointing God-anointed kings, to choosing their own kings, and now to foreign powers choosing their kings (2 Kg 20:12,13). This would be the final humiliation of Israel as a nation. If the people cried out as to why God would allow such to happen to His people, the answer would be clear. It was because they forsook their God. Can the Ethiopian change: Once sin becomes the culture, there can be no immediate change without divine intervention. A leopard cannot change who he is or how he appears. Judah could not change from her culture of sin. Their sin had become their culture, and thus they could not change their cultural identity without the help of God. And in this case, God's solution for their sin was bondage. I will scatter: As the chaff is blown away by the wind at the winnowing floor, so will Judah be scattered. Because of their falsehoods, adulteries and lewdness, they could no longer be God's representative nation among the nations. They had morally become as the nations, and thus gave up their right to represent God among the nations.
Chapter 13 PARABLES & PROCLAMATIONS 13:1-11 This is the parable of the waistcloth. Since Jeremiah by this time in his ministry was well-known among the people, it is probable that he actually made the 500 kilometer trip to the Euphrates River in order to bury the waistcloth. Other Bible students think he simply went to a small village northeast of Jerusalem. The message of the lesson was that God had clothed himself with Israel. But His people did not seek to be clothed with Him, and thus followed after the imagination of their own heart. They became spiritually marred while being worn by God. When Jeremiah retrieved the buried waistcloth, it was rotten and ruined. So it would be with Israel. Israel was rotten with sin and ruined for God's purpose for which He chose Israel. Judah, the remainder of Israel in the land, was to be cast away as a useless waistcloth. The useless generation of Israel that was taken into captivity would die in captivity. Only their children and grandchildren would return to the land after the initial release of exiles in 586 B.C. 13:12-14 This was the parable of the wine vessel. The oc-
Chapter 14 THE DROUGHT 14:1-6 A severe drought became the occasion for Jeremiah to rise up and proclaim the reason for the drought. Jeremiah believed that the drought was an act of God. The drought had ravaged the land. The conditions were so bad that it brought the people to their knees in mourning. 14:7-9 Herein is their definition of their concept of God. They believed that God would behave according to the actions
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turn the nation from idolatry. He confessed their sin in order that they not be annihilated. Remember ... covenant: It was not that God had forgotten the covenant. Jeremiah's plea that God remember the covenant was a plea to spare some of the people in order that all the people not be annihilated. Vanities of the Gentiles: There were no gods among the Gentiles who could cause it to rain. Only the God who created water and clouds could bring rain again upon the land. Jeremiah thus relinquished himself to wait until God answered his plea for the rain. If the rains came, then he would know that God still sought to preserve some of Judah in order to continue the covenant that He had established with them at Mount Sinai.
and desires of man, just as they manipulated their idol gods. The famine had humbled them to desperation. They were a distressed people crying out for deliverance from their plight. They voiced their confessions, but their hearts were still hardened to the ways of the true and living God. With all their complaining, they blamed God for their suffering. And because they blamed Him, they demanded that He relieve them of their suffering. They believed that they could command the behavior of God, while forgetting that they were actually the problem. We are not told if this drought was the direct work of God. If it was, then it was brought on because of their sin in order to move them to repentance. If it was not, then their concept of God was that He could be called on only in times of despair and calamity in order to relieve them of their calamity. Their concept of God was that He was fickle and would respond to the whims of their desires. Such was the behavior of the gods they had conceived in their minds, and thus they assumed the God of heaven would so behave in response to their pleas. 14:10-12 They loved to wander: Those who have no love of the word of God will wander from one religious group to another, seeking one that will please their own desires (See comments 2 Tm 4:3,4). The Israelites wandered from one idol god to another, seeking those who would condone their ungodly behavior. Remember their iniquity: God's remembrance of sin means that He punishes sin. Again God called on Jeremiah not to pray for the people that He forget their sin. He reminded Jeremiah that their requests to Him were shallow and insincere. They would pray to the god they thought would deliver them out of their dilemmas. And since they were suffering, their sorrow would exist only until they were delivered from their calamity. Insincere prayer and fasting that is not from one whose life portrays total commitment to God will profit nothing in response from God. God answers the prayers of those who walk in the light of His word (Compare 1 Jn 2:3,4; 3:22). 14:13-16 The prophets: Jeremiah proclaimed that the false prophets were the problem. They had led the people astray. And true, God did not send these prophets to the people. They were self-proclaimed religious leaders. However, the problem with false prophets is that fickle people are willing to listen to them. They can prophesy lies only when the people give a willing ear. They will accept a lying vision when the people seek those who will speak according to the behavior they want to live (2 Tm 4:3,4). When the people want to be deceived, they will find someone to speak the deceptions they want to hear (See comments 2 Th 2:10-12). For this reason, both the prophets and people must share in the responsibility of the calamity that was to come. 14:17-22 Tears day and night: Jeremiah's grief over the condition of Judah was an expression of what God felt. The drought had taken its toll on the land and the people. People were dying. There was famine and disease. While the false prophets presented themselves to the people with a deceptive holiness, the people were succumbing to the severity of famine. Have you utterly rejected Judah: Jeremiah's question assumes that he believed that all would die. We acknowledge: Jeremiah confessed for Judah. But his confession would not
Chapter 15 15:1-4 Jeremiah was sincere about his concern for the people. However, God would not accept his intercession on their behalf. In the days of Moses and Samuel, the people responded to natural calamities with repentance. But at this time in their history, they were beyond repentance, for they could not discern that the natural calamity was sent from God. They had deceived themselves into believing that their behavior was according to the will of God. But it was not according to the will of the one true and living God. It was the will of their gods that they had created after their own desires. These gods allowed them to live according to their own moral standards (See comments Hs 4:6). For this reason, the Judah that existed at this time was consigned to destruction. All this was the result of not being able to recover morally from the sinful leadership of their leaders, especially King Manasseh (2 Kg 21:1-26; 24:3,4). 15:5-9 These verses are a lamentation over the people. Jeremiah laments the fact that no one would take pity on the people. No one would ask concerning the welfare of Jerusalem. God had worked through chastisement in order to encourage repentance. But they would not repent. And thus, God was tired of trying to turn them back. Widows: So many men would die in the war that would come that there would be a great increase in widows. Her sun has gone down: Jerusalem could have continued to live as a city, but the wickedness of the inhabitants brought her to a premature death.
CONFESSIONS OF THE PROPHET 15:10-14 This is a personal dialogue between Jeremiah and God. It was a time in Jeremiah's ministry when he was overwhelmed with the burden of his work. The people suffered from the wicked leadership of King Manasseh. There had been a plot against Jeremiah to take his life. The land was suffering from a severe famine. Add to this the fact that Jeremiah was now ostracized from the people because of his message. Woe to me: The burden of the ministry and the times brought Jeremiah into a state of despondency. As most leaders who lead alone at the front in order to initiate a social and religious paradigm shift to that which is right, he felt that he was failing in his ministry because he could see no immediate results of his labors. I will set you free: Verse 11 is God's encouragement of Jeremiah, that in desperation, those who were now his enemies would eventually appeal to him
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16:5-9 The times of joy were soon to be gone from the land. The calamity would be so great that the dead would not be buried. Break bread: There would be no more funeral services for the dead, for there would be too many to bury. Consolation to drink: No one would be left to console the loss of a father or mother. In your days: Jeremiah was given a time in which all these things would occur. He would see the end of national Israel as an independent nation. 16:10-13 The inability of the people to return to God is explained in this text. What is our iniquity: The moral standard by which they lived was sinful, though they thought that they were living right before God. The fact was that they were living according to their beliefs in their false gods, which gods were the creation of their own desire to live a wicked life. Because your fathers have forsaken Me: Their digression into a culture of sin began with their fathers. Thus, the fathers had passed to the children a religious and moral culture that was contrary to the will of God. Not kept My law: Once they behaved culturally contrary to the will of God, they could not go back, for they had seared their consciences (Hs 4:6; see comments Mk 7:1-9). Worse than your fathers: Sinful cultures do not get better. They continue to digress further into moral degradation (See Gn 6:5). So that you may not hearken: They were at the point of no moral return. Their consciences had been seared and their hearts hardened against God (See comments Rm 1:18-21; 1 Tm 4:1,2). 16:14-18 In the midst of a message of calamity, there was a message of hope and rebirth. The joy of the new generation over being set free from the captivity of their enemies would be greater than their deliverance from Egyptian captivity. I will send: God would fetch His people out of all the lands to which He had sent them after the fall of the northern kingdom to Assyria and after the fall of the southern kingdom to Babylonia. A remnant of all twelve tribes would eventually return to the land. But first, God had to discipline them because of their apostasy to idol gods. The generations that would come from the initial captives had to be morally molded for the restoration to come. 16:19-21 The time would come when even the Gentiles would realize the foolishness of idols. They would come to recognize the great God of Israel because of what He would do in bringing His people back into their land from which He had driven them. The Lord: That is, "I AM THAT I AM" (Ex 3:14).
for help. Verse 12 would possibly be Jeremiah's response. In other words, Jeremiah questioned whether he could break the iron of the Babylonians who were coming from the north. In his despondency, he questioned God as to how he could ever keep back the advancement of the Babylonians. Verses 13 & 14 are God's reply to Jeremiah's doubt concerning his feelings of inadequacy in stopping the coming destruction. God assured Jeremiah that He would allow all the land and city to be plundered. Jeremiah would also be taken into a land and to a people whose language he would not understand (43:4-7). In general, God told Jeremiah that in Judah's case, it had to get worse before it could get better. 15:15-18 Jeremiah continued to be in despair, regardless of God's encouragement. He may have possibly felt somewhat sorry for himself because he was alone in his ministry of the word of God to a rebellious people. However, he was not alone, for there were other prophets as Huldah, Habakkuk and Zephaniah who were contemporary with him in his ministry. Your words ... I ate: He accepted the ministry of being the medium through whom God would communicate a message of doom to the people. God's word brought joy to him, but defiance from the people brought despair. I sat alone: Those leaders who would stand up to preach the word of God will often find themselves sitting alone. Revolutionaries who seek to initiate a social and religious paradigm shift from apostasy to righteousness will always stand alone. Why is my pain perpetual: Jeremiah cried out in deep despair, feeling that God would not come to his aid. God replied with a rebuke in reference to his faith. If he would repent of his lack of faith, God promised to restore him to confidence. As a man of God, God did not accept his woeful complaints (See Jb 3; 6; 7). God required of him total commitment to his ministry. If Jeremiah would accept his destiny, then he had to accept all the rejection that would come with it. God knew that Jeremiah was committed to the task. Therefore, He asked Jeremiah to look deep within himself in order to stir up his convictions. 15:19-21 God's reply to the prophet's self-pity were words of chastisement. A confident prophet of God could not wallow in self-pity and despondency. Such only develops into a lack of confidence in one's self and ministry. Stress makes one want to do that which a prophet can never do, that is, run from the people in order to find emotional relief. If Jeremiah would sort himself out, then God would go to work for him. In order to reassure him, God promised that no one would take his life, but that he would die of old age. God's encouragement was not that he would experience great results from his ministry, but that he would live throughout his ministry.
Chapter 17 17:1-4 Iron ... diamond: The apostasy of Judah would not be changed. God had worked every calamity against the people, but they would not recognize that the calamities were His work of discipline in order to restore them to the law of the covenant. In view of the general pronouncement of the cause of their apostasy from God, they had become rich, and thus consumed upon their own selves to the neglect of the poor. In fact, their wicked economic practices had created the poor. Once materialism becomes the culture of a society, those who possess the wealth of the economy will do everything to maintain their riches, even to the neglect of others. Leaders will
Chapter 16 EXHORTATIONS 16:1-4 God did not want to increase the emotional burden of Jeremiah with the responsibilities of a family. He did not want him to have children who would be born into such a depraved society, and consequently suffer the unbearable calamities that were coming. God knew that the burden of a family in such a distressful time would be too much for the prophet to bear (See comments 1 Co 7:26).
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hang on to power to the hurt of the people. Rich business people will oppress and exploit their laborers. Israel's apostasy was more than a change in religion. It was a change in culture. It was a change from a farming culture where no poor class existed to a rich social culture of the elite who created and oppressed the poor. The only way to correct such a society was to send it into the humiliation of poverty. And that God did to Israel by sending His people into captivity. He kept them in slavery until the materialistic culture had died off, and a new culture of humble servants could be brought forth as in the time when the Israelites came out of Egyptian captivity. 17:5-8 Who trusts in man: If they thought that they could trust in themselves, or in an alliance with another nation to deliver them from certain calamity, they were mistaken. God had determined their destiny, and no man could change it. Trusts in the Lord: A tree in a dry area sends its roots far into the ground for water. So it is with those who have a deep faith in the Lord. When times of great turmoil come, the deeply faithful will drink from the riches of God's care for them. 17:9-11 The basic nature of a man cannot be trusted if he has turned his back on God. When men leave the moral standard of God, they become deceitful and treacherous. Judah was incurably sick, and thus could not be healed of the lusts for material things. God is constantly searching the hearts of men. He tests and examines the deepest feelings and emotions of men in order to determine what we love the most. In this case, God found a heart of unrighteous materialism. Thus the riches of the greedy that had been unjustly acquired would soon be taken away. 17:12-18 Jeremiah speaks of hope and praise of God. God's rule from heaven was originally the foundation of the faith of Israel. But it would come to pass that those who had forsaken their faith in God, would be ashamed, for they would be taken into captivity. They would be ashamed because they had given up their hope and trust in God. Let them be ashamed: The word that Jeremiah spoke was from God, and thus in his defense before his persecutors, he reminded them that the calamity about which he spoke was coming from the Lord. Jeremiah was only the messenger who brought to the people a message of doom from God. Unfortunately, the people had moved so far from God that they could not discern the fact that Jeremiah was speaking a message from God.
If they would repent, then they would keep the laws of the covenant. God would then keep them in the land, and save the city. Unfortunately, neither would happen because they had strayed so far away from God that they could not morally find their way back. And since the people considered Jeremiah to be speaking false ideas, they rejected him and his message of repentance.
Chapter 18 18:1-4 When the clay pot is marred, the potter must start over by reshaping the clay into something different. The point was that Israel had to be remolded and shaped into another nation. The same clay was used, but a different nation would come forth from captivity. All those to whom Jeremiah spoke would die. Only their children and grandchildren would benefit from their repentance. A different generation of Israelites would be restored to the land. 18:5-10 Since God gave birth to the nation of Israel by their deliverance from Egyptian captivity, then He had the right to remake the nation, since the culture of the nation to which Jeremiah prophesied was different than the nation that came out of Egyptian captivity. The nation of Israel was brought forth from Egyptian captivity for the purpose of bringing the Messiah into the world for the salvation of all men. However, the existing nation to whom Jeremiah spoke forsook the purpose for which it was created. For this reason, the Creator of the nation decided to start again with a morally remolded remnant that would descend from those who were going into captivity. God could do this with Israel because the nation continued to exist only because of God's watchful eye over her. When He looked the other way, the nations of the world were too fierce for her, and thus the nations consumed her in captivity. 18:11,12 We will walk after our own devices: God gave Israel the freedom to choose concerning their destiny. If they chose obedience, then they would remain in the land. If they chose rebellion, then they would be cast out of the land. If they found themselves living contrary to the law of God, then they could repent, and He would restore them. This happened many times throughout their history. But now, they chose to walk according to the laws that they had created after their own desires. For this reason, destruction of the old Israel was imminent. The Divine Potter was at this time in the process of forming a new pot out of the clay of a marred nation. 18:13-17 Who has heard such things: It was not natural that a nation forsake its national gods. The gods of a particular nation were symbols of patriotism. Those who would be patriotic to the nation and the king, therefore, honored the gods of the kingdom. But Israel forsook her God, and ran after the patriotic symbols of foreign nations. God chided the people in these verses by pointing out the absurdity of such behavior. Astonished and wag his head: The foolishness of Israel's turn to the gods of other nations with which she would make any economic treaty caused the nations to deride her for her fickle nature. They viewed such frivolous idolatry as unpatriotic to one's nation. 18:18-23 Devices against Jeremiah: The religious leaders
CALL TO REPENTANCE 17:19-27 The materialism of the people had carried over into profaning the Sabbath, a day in which they were supposed to cease from work as a sign that they honored the covenant they had with God. Keeping of the Sabbath was to be a signal that the nation was obedient to the law of the covenant. When they forgot the law, then they carried on with their thirst to gain as much as possible through trading with one another and the exploitation of their laborers. The profaning of the Sabbath, therefore, manifested the real problem among the rulers and people. It was not that they were violating a legal code of the law, but that they had rejected God's conditions of the covenant. It was a signal that they had forgotten God and created a religion that would conform to their materialistic culture.
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Chapter 20 20:1-6 The reaction of Pashur indicates that many in the crowd were listening to what Jeremiah was saying. Stocks: In order to discredit Jeremiah, he was put on public display for the jeers of those who rejected his message. Because he stood against the message and positions of the religious leaders, he now for the first time suffered direct persecution from their hands. Nevertheless, by this time in his ministry Jeremiah had grown strong in character and the power of his message. Magor-missabib: That is, "terror on every side." You have prophesied lies: Pashur was evidently leading in contradicting Jeremiah's message by saying that there would be peace, not calamity in the future of Judah (8:11). Jeremiah declared the reward for such lies. He prophesied that Pashur and his family would go into captivity. Pashur had to witness personally the calamity that would come upon the people. All his friends, however, would die in disgrace. Riches ... treasures: The materialistic greed of Judah had led her into apostasy. Through the Babylonian conquest, therefore, God would take away all the treasures in which she trusted. And there you will die: The generation of initial captives died in captivity. Because of their wicked leadership, all leaders of the initial captives died before the expiration of the seventy years of captivity. Only the children and grandchildren participated in the first return from captivity that took place 536 B.C. 20:7-10 In this bitter complaint to God, it is noted that Jeremiah did not turn from his destiny as a spokesman for God. He tried not to speak, but he could not contain that which was in him. He was thus truly speaking the word of God from his heart. His conviction drove him to warn the people. His knowledge of what was in the future compelled him to speak out. He did not doubt the message. On this occasion, he simply revealed the tremendous burden to preach the message of God to a people who were rebellious against what God wanted them to do. He was firm in that he told the people what they needed to know, but did not want to know and do. He would lead them where they should go, but did not want to go. Great leaders for God proclaim God's word and lead the people in this manner. 20:11-13 Therefore, my persecutors will stumble: Anyone who would rise up against one of God's men can expect calamity in his own life. The enemies of the preacher will not prevail simply because of the message of truth that the preacher speaks. The word will endure forever (Mt 24:35; 1 Pt 1:25). One may kill God's representative, but he can never kill the truth. It was the imprecatory request of Jeremiah that those evildoers who persecuted him be punished by God. Jeremiah was not the instrument of God's punishment of the evildoers. Jeremiah knew that it was God who would carry out vengeance. 20:14-18 Jeremiah wanted no birthday celebrations because of the misery of his work. He happened to be born in an era when God's people had totally forsaken Him. God thus needed a man as Jeremiah who would take a message of doom and destruction to a people He was casting off. Jeremiah's time of birth, therefore, would have been unfortunate for any
devised a plot against Jeremiah. Since he had attacked them for their poor leadership of the people, they retaliated with vengeance (See also 11:21-23). Jeremiah had attacked them because they used their positions and support from the people to lead the people away from God. Will evil be rewarded for good: The very people for whom Jeremiah had made intercession were now turning against him. This was the last straw for Jeremiah. As David, Jeremiah voiced an imprecatory prayer to God that He bring down judgment on them. Jeremiah finally understood the reprobate nature of the people as God understood them at the beginning of his ministry. Pit ... snares: Anyone who would take the side of God against false religious leaders would do well to look for pits and snares. Religious leaders who crave their positions because of pomp, power and purse, will often seek the death of those who proclaim the fallacy of their behavior and twisted beliefs (See comments At 19:24-41). The scribes and Pharisees hated Jesus for threatening their positions, possessions and power. And thus, such people will also hate the true servants of God (Jn 7:7; 15:18,19).
Chapter 19 19:1-13 In order to illustrate the destruction that was coming, Jeremiah was instructed to take some of the older people who were more mature in their thinking, and demonstrate before them what was coming. What Jeremiah did before them is stated in verse 10. The message was that Judah and Jerusalem would be shattered by their enemies. They would never be restored to what they were in the day when Jeremiah revealed this message. The destruction in 586 B.C. by the Babylonian army would be the termination of national Israel as they knew it. However, from a remnant of Israel, God would make a new nation. Tophet: A rubbish heap. The reason they would become a rubbish heap was that they had offered sacrifices to other gods. Valley of the Son of Hinnom: This valley south of Jerusalem was used by Manasseh as a place to worship false gods (2 Ch 33:6). It was a place where children were sacrificed. When Josiah initiated a restoration in Judah, he turned this place into a rubbish heap and changed the name to Tophet (2 Kg 23:10). Make void the counsel: All the schemes of Judah to deliver themselves would accomplish nothing. Food for the birds: There will be so many dead that there would be no place to bury them. The Babylonians would take their captives and leave the dead bodies lying on the ground for the birds and animals to eat. Eat the flesh of their sons: Hunger would be so great in the city that during the time of the siege parents would eat their children in order to survive. The people would become crazed because of the trauma of the siege. 19:14,15 Jeremiah repeated at the temple the message of verses 3-9. The bravery of Jeremiah in these times was strong. He had grown from the timid young prophet to one who could stand alone in the religious center of an apostate nation and proclaim its destruction (At 14:19). His words caused such a stir on this occasion that Pashur beat him and put him in stocks.
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JUDGMENT AGAINST THE ROYAL FAMILY 21:11-14 This exhortation is a general message to the kings of Judah. Those material things that were acquired by the exploitation of the oppressed, and which the rich oppressors cherished so much, would be taken from them by their captors. The corrupt rulers would lose all they had taken from the people through corruption. Inhabitant: Since the Hebrew word here is feminine, reference is probably to the city of Jerusalem. However, in view of the context, reference could be to the royal family that lived in Jerusalem. Who will come down against us: Whether Jerusalem, or the royal family, self-sufficient arrogance was their character. God would come down to them in judgment. According to the fruit of your deeds: When people deal harshly with others, with the same harshness God will deal with them. We will be judged according to our deeds (2 Co 5:10).
true prophet of God. Nevertheless, in order for God's justice to stand, His people had to be warned. When they eventually went into destruction, and some into captivity, they could never say that they had not been warned. Jeremiah's ministry, therefore, was to defend the justice of God before a reprobate generation of rebellious apostates.
Prophecy Of The End
(21:1 – 29:32) Outline: (1) Beginning of the end (21:1-10), (2) Judgment against the royal family (21:11 – 23:8), (3) Judgment against false prophets (23:9-40), (4) Parable of the figs (24:1-10), (5) Preview of the end (25:1-38), (6) Opposition (26:1 – 29:32)
Chapter 21 BEGINNING OF THE END This context takes us to the end of Judah and Jerusalem that occurred in 586 B.C. It was then that the Babylonians laid siege to the city and destroyed it (See 37:3 – 38:28), taking into captivity the remainder of the Israelites. 21:1,2 Zedekiah: He was the last king of Israel before the captivity. Inquire: In view of the idolatry into which the nation had fallen by this time, and Pashur's persecution of Jeremiah, we would assume that Zedekiah's plea to the Lord was the last resort after he had consulted all his false gods. The plea, therefore, would reveal a belittlement of the God of heaven in the mind of Zedekiah. He belittled God by considering Him to be the last "god" to which he would plea for the deliverance of the nation. We cannot believe that he had now become a monotheist and true believer in the God of heaven. We would also suppose that this was a humiliating command in reference to what Pashur was to do. He now was commanded by the king to request prayer from Jeremiah whom he had formerly beaten and publicly mocked (20:1,2). 21:3-7 Destruction and death were certain. The historical calamity that would befall Jerusalem, and was unchangeably written with a stylus of iron, had now come to fulfillment. No request would turn the course of history. They had waited too long to repent. 21:8-10 God set two options before the people. They could surrender and give themselves over to the Babylonians. Or, they could stay in the city and fight. If one gave himself over to the Babylonians, a person's booty from the battle would be his own life. Those who remained in the city would die from the natural catastrophes and war that came with a city under siege. Those who would surrender would thus begin the hard road to cultural rehabilitation. It would start with total submission to the enemy. In their humiliation, their arrogance, that brought them to this point in history, would be crushed. Their children would thus be born to parents who had suffered the humiliation of captivity. In growing up in captivity, the children, therefore, would begin the spiritual road back to submission to God. On the other side of the captivity, a new generation would come forth in service to God (See comments Er & Ne).
Chapter 22 22:1-5 The morals of the leadership of a nation determine the direction in which the nation is headed. The exploited: In a corrupt nation, there is no one to take the defense of the poor, widows, orphans and foreigners. If the king will not come to their defense, then the nation is morally doomed. 22:6-9 The rulers of Judah remained corrupt, and thus reaped the punishment of the Lord. The royal family was taken from the Jewish society and would never rise again on earth. They forsook the covenant: Though the nations remained patriotic to their national gods, Israel forsook her God. Though the nations did not have a correct view of the covenant between God and Israel, they at least knew that a nation should never forsake her national god. They thus mocked Israel because she broke the covenant between herself and her God by violating the conditions of their covenant with their God. 22:10-12 Never return again: Those who were taken into captivity would die in captivity. Do not weep: Jeremiah told the people not to weep for Josiah, but for Shallum who would be taken into captivity by the Egyptians. Shallum: Or, Jehoahaz. His father, Josiah, was killed by Pharaoh-necho at Megiddo. The people then made Shallum their king in Jerusalem. However, after three months Pharaoh-necho took Shallum as a captive into Egypt (2 Kg 23:30-34). Pharaoh-necho then placed Eliakim (Jehoiakim), another son of Josiah, on the throne. 22:13-17 Jehoiakim was a ruthless and oppressive king. He brought misery upon the people. He followed after his own corrupt heart, exploiting the people for his own gain. He was in power for himself, not to serve the needs of the people. He was so corrupt that he placed his own people in bondage by having them work without pay. He stole the goods of the people, confiscating at will all that pleased his greed. He was a murderous king (26:23). Your father: Jeremiah contrasted Jehoiakim's life and reign to the life and reign of his father Josiah. Josiah sought to restore Judah to God. Jehoiakim sought to lead God's people away from God. The father failed to pass on to his son a moral ethic, for the son gave himself over to rebellion against all for which his father stood.
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22:18,19 Jehoiakim would come to a disgraceful end. Because he grievously oppressed the people with his corrupt behavior, no one would lament his death. He would be disposed as a dead donkey, laid in the sun to rot. 22:20-23 Jeremiah commanded them to go to the north, east and west to those nations on which Judah relied. They would find that these nations were all gone. Spoke to you in your prosperity: When they were rich and economically doing well, they had no urge to depend on God. In their selfreliance, they refused to listen to God. However, their idol god of prosperity brought them into poverty and captivity. Inhabitant of Lebanon: The name "Lebanon" was sometimes used in prophecy to refer to Jerusalem. Because the temple and palace were constructed from the cedars of Lebanon, the figure of speech referred to the residents, specifically, the king, as dwelling in houses that were built from the cedars of Lebanon. 22:24-30 Coniah: That is, Jehoiachin, or Jeconiah (28:4). This oracle of Jeremiah speaks of Jehoiachin before he was taken into captivity, and then of his time in captivity. He was a corrupt and unrighteous king as his father, Jehoiakim. Fortunately, his reign was only three months before Nebuchadnezzar took him and the first group of captives into captivity in 597 B.C. He and his mother, Nehushta, with his wives, were taken with 10,000 Israelites into Babylonian captivity. Though he was taken into captivity, the Israelites still considered him their king of choice. Nebuchadnezzar placed Zedekiah, another son of Josiah and uncle to Jehoiachin, on the throne after Jehoiachin was taken into captivity (28:1-4; Ez 17:22). Write this man childless: Though the people may have envisioned Jehoiachin and his descendants continuing the Davidic lineage of kings, Jeremiah pronounced a termination for his heritage as kings in Jerusalem. As national Israel came to an end, never again to enjoy the pride of nationhood, the demise of the nation was symbolized by the termination of the Davidic kingship on earth through the descendants of David. Earthly kings did Israel no favor in keeping the nation close to God. Earthly kings were fallible, and thus, their leadership behavior in many ways led the people away from God. Now that the northern and southern kingdoms of Israel had gone or were going into captivity, God sought a restoration of God's sole kingship over the repentant remnant, and eventually with the new spiritual Israel that would be ruled directly from heaven through King Jesus (See Ep 1:20-23; Ph 2:5-11; 1 Tm 6:15). The earthly kings led Israel into destruction. King Jesus would reign from heaven and lead the spiritual Israel into victory (See Mt 28:18).
deal of the blame for the apostasy. I will gather the remnant: God would gather His flock from all the nations to which they were scattered in the Assyrian and Babylonian captivities. He would bring the flock to Him, and no more allow Israel to have kings on earth. The sin of the kings and leadership of Israel resulted in the flock being scattered. God would thus never allow this to happen again in Israel. By the time of Jesus the Romans had appointed Herod as a king over Israel. But he was not a king who was recognized or sanctioned by God. He was a vassal of the Roman Empire who was initially appointed procurator of Judea by Julius Caesar in 47 B.C. God would remain Israel's only king, ruling from heaven. God the Father would reign until He handed all authority over to His Son (Mt 28:18; see comments Dn 7:13,14). Those who would feed His flock on earth would be directed by the authority of the word of Jesus who is now reigning over all things from heaven (Jn 12:48). As God reigned on earth through the authority of His law that He had given to Israel, so Jesus now reigns on earth through the authority of His word. 23:5,6 Jeremiah prophesied that the righteous Branch would reign and prosper. He would execute righteousness and justice on the earth (23:5; see 33:15). In conjunction with this prophecy, Zechariah prophesied of the inhabitants of Jerusalem in reference to the coming of their King. The King would come to them riding on a donkey (Zc 9:9; see Ps 2:6; 72:1-4). Hosea was more specific. He related these events to the time of the fulfillment of Joel's prophecy of Joel 2:28 when he said that the children of Israel would return and seek David their king (Hs 3:5). The time when Israel would seek their king again would be in the last days of national Israel. Jeremiah prophesied of a King that would reign. Zechariah reaffirmed the reign of this King (Zc 9:9). Jesus is the blessed "King who comes in the name of the Lord" (Lk 19:38). Matthew applies the prophecy of Zechariah 9:9 to the coming of Jesus to Jerusalem (See Mt 21:5-9). Jesus is the "King of kings" (1 Tm 6:15). It was for this destiny that Jesus said He was born (Jn 18:37). Jesus is the King that was prophesied to come and reign on the throne of David. All Old Testament prophecies concerning Jesus' kingship on the throne have been fulfilled. Jesus is the righteous Branch who is now reigning on the throne of David in heaven (See Lk 24:44). On the earth: The Branch would come to the earth, but He would assume His kingship only when He ascended from the earth (See comments Dn 7:13,14). The Branch would not reign on this earth. He would reign from heaven through the power of His word that would be preached on earth (Jn 12:48). 23:7,8 In speaking of the restoration of the remnant to the land, Jeremiah reveals that the event of the restoration will be known as the beginning of the new Israel. They will speak of it more than their deliverance from Egyptian captivity. From all the countries: A remnant of all twelve tribes would be restored to the promised land. God never intended that all Israelites be restored to the land. He sought only a faithful remnant who would carry on with the national identity of Israel in order that it be known that the promises to the fathers were fulfilled when the Messiah came into the world (See Gn 12:1-3; compare Gl 4:4).
Chapter 23 JUDGMENT AGAINST FALSE PROPHETS 23:1-4 Shepherds: In view of the subject of the preceding chapter, reference here is probably to the kings of Israel who led the people astray from God to embrace idolatry. Beginning with Solomon, the kings led the people to the idol gods of the nations around them. In most cases, the reason for this was to establish alliances for trade and economic gain. However, the elders of Israel did not turn the people away from the evil influences of their kings, and thus they had to shoulder a great
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23:9-15 Full of adulterers: Reference is probably to spiritual adulterers. These were those who had given themselves over to idols. In My house: They even brought the idols into the temple in Jerusalem. Thus the false prophets in Jerusalem were forcing the people to conform to their folly in reference to the idols. When the people came from the rural areas for the festivals, they were brought into the presence of the idol gods in the temple area. Folly in the prophets: These full-time religious leaders preached, as Balaam, for gain. In order that they maintain their positions, they preached that which the idolatrous people wanted to hear. They thus led the people to commit spiritual adultery with false gods. They spoke lies to the people in order to maintain the favor of the people. They did not speak against greedy people who exploited the poor. The people became the culture of Sodom and Gomorrah, and thus were deserving of judgment. Horrible thing: This was probably sodomy (See comments Rm 1:18-32). Profaneness gone forth: Both in their behavior and in their preaching, the false prophets led the people into that which was an abomination to the Lord. 23:16-22 Jeremiah condemns the false prophets for speaking what they wanted instead of the word of God. The source of their message was from their own thinking, and thus their motives for what they spoke were contrary to the word of God. They were also speaking what the people wanted to hear in order that they maintain their positions as prophets. They were not walking in the counsel of the Lord. They were hypocrites. As a prophet, they had presumed to be speaking for God. However, they had received no commission or commandment from God to speak on His behalf. The fact that they were speaking lies was evidence that they were not speaking for the Lord. 23:23-32 The deists are wrong. God is near, for in Him we live and have our being (At 17:28). He is omnipresent. I have dreamed: A preacher should be careful about allowing his dreams to determine his message. Too many preachers today seek a following by presumptuously supposing that their dreams are a revelation from God. Deceit of their own heart: Those who do not know the Bible have only one source from which to speak. They must speak from what they or other men say. Thus imaginations run wild among those who have never come to a knowledge of the truth (1 Tm 3:6,7). Forgotten My name: See comments Mk 7:1-9. Speak My word faithfully: The man of God should speak those words that are written by the inspired hands of Bible writers (1 Pt 4:11). He should trust in the word of God, not in his dreams. The chaff had nothing to do with the wheat after the harvest, and thus the dreams needed to be blown away. Like a fire: The word of God will consume the lies of men (Hb 4:12). Like a hammer: The word of God will smash to pieces the false dreams of those who are led about by their own fantasies. Steal My words: Those who claim that "God spoke to them" are actually counterfeiting the word of God. They claim to speak a word from God when actually they are relying on the imagination of their own minds. These are false prophets who fashion themselves after a pretense of religiosity in order to gain a following of people (See comments 2 Co 11:12-15).
23:33-40 The oracle of the Lord was an earnest message from God that was laid on the conscience of His prophets. It was something that one should not take lightly, though the false prophets rejected it. The false prophets spoke flippantly about receiving an oracle from God through their dreams, or, as they said, "God says." This stern message of Jeremiah thoroughly rebukes such pretense of religiosity and presumptuously speaking for the Lord. What happened during Jeremiah's day was that the term "oracle" was so misused by false prophets, that God told Jeremiah that he should use it no more. Instead of saying, "the oracle of God," Jeremiah was to say, "What has the Lord spoken?" This was a case where a term that was good was eventually used with a wrong definition because it had been misused by the false prophets.
Chapter 24 PARABLE OF THE FIGS 24:1-10 Carried away captive Jeconiah: The first of three Babylonian captivities took place in 597 B.C. when Nebuchadnezzar carried away Jehoiachin (Jeconiah) and 10,000 Israelites (2 Kg 24:8-16). After this event, God revealed to Jeremiah the parable of the figs. (See also Jeremiah's message to the captives in chapter 29). Good figs: These were the exiles who were already in captivity. Bad figs: These were those who still remained in Jerusalem. There was a difference in the hearts of the two groups. The good figs would repent and return to the Lord. The bad figs, however, would continue to walk after the desires of their own hearts. Those who were in captivity would eventually understand that God can be found wherever a believer is located. God is not a God who is confined to a particular land, nor is He bound to the ceremonies of any particular religious order, or temple. He is the omnipresent God who lives in the hearts of the obedient (29:10,13; Lk 17:20,21). On the other hand, the bad figs of Jerusalem were trusting that God would not allow either Jerusalem or the temple to be destroyed. These figs would be scattered. Simply because they had escaped the first captivity did not mean that they would escape future raids on Judah by the Babylonians. For their good: The good that would come from the trial of their captivity would be their repentance. And in repenting, they would give birth to a repentant generation who would in the future restore the existence of Israel for the coming of the Messiah.
Chapter 25 PREVIEW OF THE END In this chapter the reader is taken back to the 4th year of Jehoiakim that was around 588 B.C. There was great international turmoil occurring that resulted from the recent battle of Carchemish in 606 B.C. It was during this battle that the remnants of the Assyrian army, in a coalition with the Egyptians, were finally defeated by Nebuchadnezzar. The Babylonians pursued Pharaoh-necho to the southern boundary of Palestine. He then turned his sights on Judah and Jerusalem. Subsequently, Judah became a vassal of the Babylonian Empire (See 2 Kg 24:1; Is 39:5-7; Dn 1:1). It was during this time that some initial Israelite captives were taken into Babylonian
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25:15-26 The wine cup of this fury: God was not only the God of Israel, but of all the nations. Though we are not told all the details concerning how God punished the nations that are listed here, we know that He worked in the affairs of the world in order to bring down judgment on them because of their maltreatment of His people. Ruin ... horror ... derision ... curse: Judah and Jerusalem had suffered all these calamities. It was now time for judgment to be meted out on all surrounding nations, lest the nations arrogantly assume that the God of Israel was impotent. If only Israel was punished for her sins, then the surrounding nations would have assumed that the Israelites' God was only a regional god, and thus not omnipresent among the nations. But because Jeremiah made the prophecy concerning the calamity of the nations, then the nations would conclude that they too suffered as the God of Israel had prophesied they would. Arabia: Or, Kedar (49:28-33). 25:27-29 You will certainly drink: Regardless of whether the nations accepted the fact that God declared that they would suffer punishment, He would still bring judgment upon them. God's work cannot be changed by the rejection of man. Once God has made a prophecy concerning the destiny of a nation, its fulfillment cannot be changed. 25:30-38 The preceding picture of judgment of the nations is now expanded. God is a lion who goes forth in His fierceness in order to bring judgment on the nations. The Lord had a controversy with the nations in reference to their sin against His people. We must not assume that the Lord was going forth with punishment simply to bring down judgment on the nations. The reason for the judgment was because of their maltreatment of His people. He was bringing national Israel as an independent nation to a close. But the nations, who continually harassed His people, would not go unpunished for their arrogant maltreatment of His people. They too would be brought to an end. Plundered their pasture: The rulers and lords of the nations would wail because their source of help would be cut off. The judgment would go out against all the nations, and thus one nation could not help another. There would be no place to escape the judgment of God.
captivity with Jehoiachin. During these years of turmoil, Jeremiah ministered the prophetic word of God to the remaining Israelites in Judah, confronting them with the inevitable downfall of the southern kingdom if they did not repent. 25:1-7 All the people of Judah: By this time, Jeremiah had worked as a spokesman for God for 23 years. Not only had Jeremiah cried out to the people that they repent, God had been persistent throughout Judah's history to call the people continually back to His word. Turn now everyone from his evil way: If the people of Israel had not been so rebellious, we would have no writings of the prophets, for the prophets were sent to call the people to repentance. However, because they would not listen to God, they stirred His anger. As a result, He unleashed calamity upon them in order to encourage their repentance. 25:8-11 My servant: God first used the Assyrians to discipline the northern kingdom. He then used the Babylonians under the kingship of Nebuchadnezzar to discipline Judah. God disciplined His people through the proxy of these nations in order to restore their loyalty to Him. But they would not listen. The northern kingdom of Israel thus went into captivity in 722/21 B.C. Now it was time for the southern kingdom to go into captivity. I will take from them: God would take their nationhood from them, and thus they would cease being an independent nation throughout the remainder of their existence. After the Medo-Persians defeated the Babylonians and freed the Jews, the Jews were still under the control of the Medo-Persians, though they returned to Palestine. At the time, Palestine was under the occupation of the Medo-Persians. When the Greeks repelled the Medo-Persian Empire, Palestine was under the control of the Greeks. When the Romans eventually became the world power of the Near East, the Jews were under the control of the Roman Empire. When Jerusalem fell to the Babylonians in 586 B.C., therefore, it was the end of Israel as a nation who determined her own destiny. Seventy years: This would be seventy years that was marked by the dominance of the Babylonians, which ended when the Medo-Persians conquered the Babylonians in 539 B.C. We must keep in mind that this number represents the time that the Israelites were under the control of the Babylonians, whether the Israelites were in Palestine or in captivity. When Nebuchadnezzar conquered the Assyrians and Egyptians at the battle of Carchemish in 606 B.C., the control of Palestine fell under the Babylonians. At this time the Babylonians took Jehoiachin and 10,000 Israelites into exile. The Medo-Persians conquered the Babylonians in 539 B.C., and subsequently in 536 B.C. allowed the first Jewish exiles to return to their homeland. This was a period of seventy years from the time of Babylon's initial control of Palestine to the first return of exiles in 536 B.C. However, some Bible students interpret the seventy years as figurative, symbolically referring to the complete time they were to be in captivity until they were morally prepared to return with their total faith in God. 25:12-14 Though God used the Babylonians to discipline His people, He would turn on them because of their arrogance and mistreatment of His people. He would render to them that which they had rendered to His people.
Chapter 26 OPPOSITION 26:1-6 The date for this prophecy was 604 B.C., just two years after the Babylonians defeated a coalition of forces between the Assyrians and Egyptians at the battle of Carchemish. Amidst the fall of the Assyrian Empire, and the defeat of Pharaoh-necho of Egypt, the Fertile Crescent world was in turmoil. These were times of international change. Judah was still mourning the death of Josiah at the hands of Pharaoh-necho. The people had placed Jehoahaz (Shallum) on the throne, but Pharaoh-necho removed him and placed Jehoiakim on the throne of Judah. Jehoiakim was a ruthless and wicked ruler. As a result, Judah plunged deeper into apostasy since the reforms of Josiah were not from the heart of the people. Stand in the court: This was God's last appeal to Judah, and thus He commanded Jeremiah to go to the heart of Judah's wayward religiosity, the temple in Jerusalem. The occasion for the deliverance of this message was during one of the Jew-
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vassals to the Babylonian Empire. The reason for this is that in the future the Medo-Persian Empire would take over all the territory of the Babylonian Empire. When the captives would be allowed by the Medo-Persians to return to their homelands, there would be peace in the homelands. Jeremiah's message was that God was the creator of all things, and thus controlled all things. He was in control of the activities of the kingdoms of the world on behalf of His people. At this time in history He had given control of the nations of the Near East into the hands of the Babylonian Empire. Anyone who would proclaim a different message than this, or work against His plan, should be considered a false prophet, and thus was lying to the people. Those who would not accept their subservient role in relation to Babylonian control would be punished and removed from their land. Through their captivity, they would cease as nations. But those who accepted the yoke of Babylonian control would continue to exist in their land. Many nations and great kings: The time would come when the Babylonians themselves would be placed under the yoke of another nation. This would take place in 539 B.C. when the Medo-Persians would take over the Babylonian Empire. 27:12-15 Jeremiah specifically turned to Zedekiah in order to rebuke him for his thoughts of rebellion against the Babylonians. Zedekiah was not a sensible leader, and thus listened to the proclamations of the false prophets who sought to turn his ear toward revolt. Zedekiah was under the pressure of the visiting kings and the false prophets who were in Jerusalem. God knew that he needed a prophecy that would save him. He thus said to him that if he did not submit, he would die. It was God's will that he submit to Nebuchadnezzar, for God was working through this king of Babylon. 27:16-22 This message was directed to the professional prophets. Some of the vessels of the temple had been taken into Babylon in the 597 B.C. subjugation of Jerusalem by Nebuchadnezzar. The professional religious leaders were saying that these vessels would soon be brought back to Jerusalem and restored to the temple. The fact was that God would allow the remainder of the temple vessels to be taken to Babylon, which they were in 586 B.C. when the temple and Jerusalem were destroyed (2 Kg 24:8-16). Once the people had completed their years of captivity, and when the exiles returned to rebuild the city and the temple, they would bring with them the vessels of the temple (See comments Er & Ne). But this would happen only after the seventy years of captivity were completed.
ish festivals when those of all Judah came to Jerusalem. The message was direct and plain (See 7:1-14). If they did not repent, the temple would be destroyed as the Philistines destroyed Shiloh. 26:7-11 Priest ... prophets: This was the religious clergy that was financially sustained by the people. When Jeremiah said that their source of income would be destroyed, they schemed, as did the Pharisees and priests during the ministry of Jesus, as to how they would murder Jeremiah. This was the plan of the religious leaders, not the government leaders. The irony of this is that all the true prophets of God had been saying the same thing throughout the latter time of the northern kingdom, and now the end of Judah. Jeremiah's message, therefore, was a contradiction to what the false prophets were saying, that is, "Peace, Peace." It was also an attack against the professionalism of the priests and false prophets. His message of doom manifested their failure to keep the people close to the word of God. 26:12-19 The Lord sent me: In contrast to the false prophets who sent themselves, Jeremiah immediately proclaimed that what he said was not his opinion, but the message of the Lord. They could kill him, but this would not change the fulfillment of the proclamation that he had made against the city and temple. Micah: Some of the rural religious leaders evidently stepped forward to remind the people that what Jeremiah spoke was the same message as the prophet Micah (See Mc 3:12). When Micah spoke against the city, Hezekiah and the people did not put him to death. The end of the debate resulted in the rural religious leaders convincing the politically minded religious leaders in Jerusalem that it would be a great evil to put Jeremiah to death. 26:20-24 Urijah: The mention of Urijah indicates that there were many other prophets of God working in Israel who are not mentioned in the Bible. They ministered the word of God to Israel as Jeremiah, but they did not have their messages recorded by the inspiration of the Spirit. The Holy Spirit inspired selected prophets to write in order that we might have their writings as resources from which to learn (Rm 15:4; 1 Co 10:11). In the case of the murder of Urijah, we are given this historical information in order to be reminded that the prophets of God risked their lives to preach the message of God. Some were killed, and thus their deaths give evidence to the fact that they believed the word of God that they spoke (See comments Hb 11:32-40).
Chapter 27 27:1-11 The Septuagint omits verse 1. The consensus of most textual scholars is that the reading should mention Zedekiah, not Jehoiakim, as is stated by the KJV. Verses 2,12 & 20 clarify the fact that Zedekiah is the king to whom reference is made. The events of this chapter happened in the beginning years of the reign of Zedekiah, specifically in the fourth year (28:1). Edom ... Moab ... Ammonites ... Tyre ... Sidon: The nations were seeking an alliance with Zedekiah in order to rebel against Nebuchadnezzar. Bonds and yokes: This was an illustrated prophecy. The message was that these nations should submit to Babylon, and thus accept their fate of being
Chapter 28 28:1-4 Hananiah represented all the professional prophets who spoke lies to the people, arrogantly claiming to be speaking the word of God. He was brazen in his pronouncements, claiming them to be a prophecy of the future. The events of chapters 27 & 28 took place in the same year of the reign of Zedekiah. The result of Jeremiah walking the streets of Jerusalem with a yoke on his neck had its effect. Evidently, the people began to believe Jeremiah, for all reports concerning the international turmoil that was prevalent at the time seemed to indicate that Jeremiah was correct. The controversy be-
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came so strong, that Hananiah was moved to make this false prophecy concerning the future. 28:5-9 Amen! May the Lord do so: As Hananiah's prophecy was public, so Jeremiah publicly proclaimed that he wished that his prophecy were true. Nevertheless: Jeremiah used the prophecy of Hananiah as an opportunity for a contest between the prophecies of false prophets and those prophecies that actually came from God. The prophet: If a preacher is so presumptuous as to claim to know the future, then he must suffer the consequences of his presumptuous proclamations. Verse 9 is the test of the true prophet. If one claims to have spoken concerning the future, and the thing comes to pass, then he can claim to be a prophet of God. However, there is a difference between prediction and prophecy. Prediction is forecasting the future with indications that exist in the present. We predict the future by reading the events of the present that indicate what will probably happen. Thus in prediction there are hints as to what will be. But in true prophecy there are no present indications of what will be. In order for prophecy to be truly believed as prophecy, there must not be any present hints of what will be. There must, however, be enough detail in the prophecy for the beholders to determine when the prophecy is fulfilled. And thus, true prophecy is not vague or unclear concerning the details that must be fulfilled in order for the beholders to understand that the prophecy was real. 28:10,11 Jeremiah went his way: After Hananiah removed and broke the yoke, there was no need for a public confrontation in words. Jeremiah simply went away in order to wait for God to answer his prophecy concerning the coming calamity. Once God fulfilled Jeremiah's prophecy, then people could look back to the words of Jeremiah and learn from them. They could then come to the conclusion that the prophets in which they had trusted were indeed false. The fulfillment of Jeremiah's prophecies was the final evidence that the words of Jeremiah be read and believed for centuries by those who have faith in God. 28:12-17 You make this people trust a lie: The majority of the people seemed eager to trust the lies of those who claimed to be prophets of God, but were not. People are gullible, and thus in times of stress they seek prophets who will prophecy messages of peace and safety. But in the historical situation in which Judah was at this time, there would be no peace and safety. National Israel had to come to a close in order to give birth to a faithful remnant in seventy years. What is important to remember here is that Jeremiah made Hananiah take responsibility for the lies that he spoke. Jeremiah did not blame the people, though they would suffer the consequences of their belief in the lies. But the final responsibility for the lies must be carried by the one who spoke them. A lie: The lie also involved preaching that the people could live a morally degraded life, and yet continue without punishment. Hananiah condoned the behavior of the people, and thus prophesied peace and safety, making the people believe that they could live in moral degradation and idolatry, and yet go without punishment. Preachers who do not speak straightforward the word of God are lying to the people. They are making the people think that all is well, when actually they may be on a road to
doom. Hananiah the prophet died: Before the fulfillment of Jeremiah's prophecy concerning the end of Judah and Jerusalem, God knew that Jeremiah needed the fulfillment of an immediate prophecy in order to shock the people into listening to him. This prophecy was of the death of Hananiah.
Chapter 29 29:1-9 This is the first of two letters in this chapter. It seems that the false prophets were still working, even among the captives in Babylon. This letter was sent to Babylon, therefore, to encourage the exiles to accept their predicament. Many of them would not return, for they would die by the time of the return in 536 B.C. when the Medo-Persians would take over the Babylonian Empire and release the captives. Therefore, it was imperative that they procreate in captivity in order to give birth to the remnant of Jews who would eventually return to the land of Palestine. It was the responsibility of the parents, therefore, to bring up a faithful generation of sons and daughters who would eventually be the seed generation who would give birth to a new generation of Jews in Palestine. The letter: There were emissaries going to Babylon on behalf of Zedekiah, and thus Jeremiah sent this written exhortation from God. In the letter, Jeremiah encouraged them to settle in and make peace with their captors. He exhorted them not to be deceived by those among them who were speaking things the Lord did not command. Jeconiah: Or, Jehoiachin. 29:10-14 Seventy years: This period of time in captivity means that those to whom Jeremiah wrote this letter would not be alive when the seventy years were completed. Only their children would realize the promise of restoration to the land, and thus they must settle in and start procreation for the continuation of Israel (See comments Er & Ne). The confusing thing at this time was that Jerusalem and the temple were still standing. But this would soon change, for Nebuchadnezzar would eventually destroy the temple in 586 B.C. It seems that the false prophets in Babylon among the initial captives who were taken in 597 B.C. had some effect on the people. They were giving the people a false hope that they would be returning in the near future. For this reason, they were having trouble with settling down and being content as captives among the Babylonians. Therefore, the message of Jeremiah was to remind them that where they were was the will of God. They must accept the fact and carry on with life. 29:15-19 Prophets in Babylon: Reference would be to Ezekiel and Daniel. Make them like vile figs: The exiles needed to remember that they were in a better situation than those who remained in Jerusalem. God would make the remainder of the Jews in Jerusalem like vile figs that are distasteful and cast away (See 24:1-10). Jerusalem and the temple would be destroyed. Thousands of Jews would be killed in the destruction. The Davidic kings on earth would be terminated. No more was a Davidic king to reign in Jerusalem on this earth (22:30). 29:20-23 Ahab ... Zedekiah: These two were immoral liars. Not only did they preach that which was contrary to the word of the Lord, they also committed adultery with their neighbors' wives. Thus God would use their deaths as an
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illustration of God's judgment against all those who would speak and live contrary to the word of God. 29:24-32 A former letter of Jeremiah to the exiles in Babylon had contradicted the preaching of Shemaiah. Shemaiah then wrote an angry letter to Zephaniah, a priest in Jerusalem. Shemaiah wanted Jeremiah thrown in prison. He accused Jeremiah of being demented, one who had presumptuously made himself a prophet of God. Those prophets who called themselves into the ministry, as Shemaiah, assumed that every other prophet had also presumptuously assumed the ministry and position of a prophet. Religious men who seek positions and support from the people will often give themselves titles by which they can exalt themselves over the people. I will punish Shemaiah: The pronouncement of judgment that was laid on Shemaiah for his slander was that he would have no descendant who would enjoy the happiness and freedom that God would eventually bring to His people when they were allowed to return to their homeland.
them out of their predicament simply because everyone else was also sick with sin. Only God could help them. And for Him to help, He had to drive them back to the standard of His law. In order to accomplish this, God had to humiliate them with captivity. Once He had taken away their arrogance and self-sufficiency, He was able to bring them home to His law, and then to their homeland. Those who devour you: Since God used the nations to discipline His people, only He could bring them out of captivity by working among the nations. And since no one cared for the Jews, God reached out with compassion to His chosen people through whom He would bring the Messiah into the world. 30:18-24 City ... palace: Both the city and royal palace would be rebuilt. However, there is no mention of the rebuilding of the temple, since the temple was never in the original plan of God as a center of faith for Israel. God originally intended that the tabernacle be rebuilt continually throughout their history and moved among all the territories of the twelve tribes. It was David's desire that the temple be built, to whom God made a concession, and thus it was built by Solomon (See 1 Ch 17). In the termination of national Israel, with the destruction of Jerusalem and the temple in 586 B.C., God turned the clock back to His original plan. There would be no king of Israel on earth. Worship would not be centralized around a building. Earthly kings split the loyalty of the people between God and man, and the temple localized the religious ceremonies of the law. Captivity taught the Jews to be loyal only to God, without the physical props of a king, capital, or temple. They learned that since they could be in a relationship with God while scattered throughout the world, then they could do the same when they returned to Palestine. My people ... your God: While the Israelites were in apostasy in Palestine, God turned them over to the nations. The repentant remnant, however, would restore the covenant in that they would be obedient to the conditions of the covenant. They would know that they were the people of God. Whirlwind of the Lord: Reference could be to the Holy Spirit who goes forth and works in the affairs of man. At least reference is to the power of God to bring about His eternal plan of things for which He created the world. God will accomplish His eternal plan regardless of the activities of man on earth. (The statements of 31:1 should conclude the subject of this chapter.)
Consolation And Counsel
(30:1 – 36:32) Outline: (1) From tragedy to triumph (30:1 – 31:1), (2) Restoration (31:2 – 33:26), (3) Broken promises (34:1-22), (4) The Rechabites (35:1-19), (5) The scroll (36:1-32)
Chapter 30 FROM TRAGEDY TO TRIUMPH 30:1-3 Bring again the captivity: In the midst of great national turmoil, God delivered a message of hope to the people. The foregone conclusion was that they would go into captivity, which thing the people did not believe at the time this message was delivered. Regardless of their beliefs, however, they would go into captivity, but would eventually return to the land. Israel and Judah: Israel, the northern kingdom, went into Assyrian captivity in 722/21 B.C. The southern kingdom was soon to go into Babylonian captivity. A remnant from all Israel, from both the northern and southern kingdoms, would eventually return as a united Israel after the Babylonian captivity. 30:4-11 This passage looks beyond the return of the Jews to the land. It looks to a time in the latter days when the returned people would serve David their king. Reference is thus Messianic, for Jesus would be the descendant of David who would sit upon the throne of the Lord in heaven (See comments Dn 7:13,14; At 2:21-30). Break your bonds: The beginning of God's defense for His people began when He allowed the Medo-Persians to overthrow the Babylonians, which event took place in 539 B.C. The Medo-Persians then allowed all former captives to return to their homelands, which homelands were at the time under the control of the Medo-Persian Empire. Full end of all nations: Those nations that took Israel into captivity, the Assyrians and Babylonians, would cease to exist. However, Israel would continue because of the preserving work of God to carry out His purpose for the existence of Israel (See 46:27,28). 30:12-17 You have no healing medicines: Because they had digressed into a culture of sin, there was no one to help
Chapter 31 RESTORATION The statements of this chapter could be divided into a message primarily to the northern kingdom (vss 2-22), a message to the southern kingdom (vss 23-26), and a message to both kingdoms as the united people of God (vss 27-40). 31:1-6 Grace: God was going to accomplish among the nations that which Israel could not do, that is, deliver herself from captivity. Everlasting love: God never falls out of love with man (See comments Jn 3:16). Because God still loved Israel, He would be faithful to His promise to restore them to the land. I will build you: This is a promise of the restoration of those who went into the Assyrian captivity of 722/21 B.C. They had been in captivity over 130 years before the south-
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ern kingdom went into its final captivity in 586 B.C. They had possibly given up hope of any restoration to Palestine, and thus this prophecy was sent to them in order to give them encouragement. They were witnessing from afar the destruction of the land, and thus possibly gave up all hope that there would ever be a restoration of the remnant and reestablishment of Israel. 31:7-14 The return of the renewed remnant would be a joyous occasion. It would be a time for all the remnant of Israel to return to their homeland. North country: In traveling from Assyria and Babylonia to the east, the sojourners would have to go via the Fertile Crescent, and thus come from the north into the land of Palestine. God is pictured in this context as a loving Father who has compassion on His firstborn. They were His firstborn, for Israel was the first nation that God called into existence when He called them out of Egyptian captivity. From the hand ... who was stronger: Israel could not have delivered herself from captivity, for the yoke of the captors had to first be broken. Only God could break the yoke of the Babylonians. The Medo-Persians, through the work of God, broke the Babylonian Empire, which empire had previously conquered the Assyrian Empire. The Medo-Persians thus controlled all the territory that was formerly controlled by the Assyrians and Babylonians. The return of the Jewish exiles, therefore, was a relocation of Jews within the MedoPersian Empire. Their freedom consisted of being freed from those within the Empire who used them as their servants. 31:15-17 Ramah: This was a high point that functioned as a natural boundary between the northern and southern kingdoms. When the southern kingdom was eventually taken into captivity, this was probably the location where the Babylonians assembled the captives in order to deport them to Babylonia (40:1-6). Rachel: She was the grandmother of Ephraim and Manasseh. Ephraim represented the northern kingdom, and thus Rachel was considered the maternal ancestor of the northern kingdom. In this context, she grieves over the exile of her children who had gone into Assyrian captivity. Restrain your voice: The exhortation is that Rachel cease her crying for her lost children, for they will be found and returned. 31:18-20 Smote on my thigh: This was a gesture of grief. Since Ephraim grieved over their sin, then those of the northern kingdom were ready to be brought back into the land. Ephraim would thus be remembered because of repentance. 31:21,22 Signposts: Whether literal or figurative, both meanings for a signpost would be needed to direct Israel home. Those who were taken in the Assyrian captivity would have been gone from the land of Palestine for almost a century and a half. These returnees would have been several generations removed from their forefathers who were originally taken into captivity. They thus needed direction in order to return to the land possessions of their fathers. But they surely also needed spiritual direction and encouragement to make their way back to the roots of the law of the covenant and the sacrificial ceremonies of the law. A woman will encompass a man: This was probably a proverb whose meaning has been lost. But we could possibly understand it to mean that Israel, as the bride of God, would cling to Him as she should have throughout her
history. They had committed spiritual adultery by marrying themselves to foreign gods. They were religious polygamists. But in the future they would never leave God to run after idol gods. 31:23-26 Jeremiah's immediate audience, Judah, is here pictured in her restoration to truth in beliefs and behavior. At the time of writing, the people were in great social turmoil. But when they returned from captivity, they would carry on with a peaceful life. Jeremiah's words gave them hope for the future, and thus encouraged them to relinquish to their fate in captivity. If they surrendered to the Babylonians, things would eventually go well for their posterity. But if they resisted, the fathers and mothers who were killed would have no posterity. 31:27-30 All Israel, both the northern kingdom and the southern kingdom, would be brought back into the land. As a united people, God would bless their new existence in the land. Pluck up ... to build: They were plucked up because of apostasy. They would be rebuilt because of repentance. Die for his own iniquity: Instead of being punished as a nation for sin, those who would sin in the new Israel would be held individually responsible for the consequences of each person's sin. National accountability would pass to individual accountability. The fathers have eaten a sour grape: The generation that followed the initial captivities may have complained that they were suffering because of the sin of their fathers. But they must be patient. God would treat those of the repentant remnant as individuals, thus holding them individually accountable for their sins. The children often suffer the consequences of the father's sins, but they do not suffer the guilt of their sin. Each man will give account of his own sin before God (2 Co 5:10; see Ez 18:3,20,21). 31:31-34 This is a very significant context that pointed to a new and exciting era, one in which all Christians now live. Before the cross of Jesus, God had a covenant relationship with Israel. Jews were born into this covenant relationship. As they grew up after birth, Jewish children were instructed concerning the covenant that God had made with the nation of Israel. However, this covenant was to change to a new covenant that would demand a different means by which one would come into a covenant relationship with God. In this context, God stated that He would establish a new covenant with the houses of Israel and Judah, which covenant would include all nations. Conditions for entering this new covenant would be different from the old covenant. In verse 33 God explained that the new covenant would be different in the sense that God would first put His law in their hearts. In other words, when one would come into a covenant relationship with God under the new covenant, the law of God would already be in one's heart in the sense that he would be an obedient subject to the law of God. One would already have been taught to know God before coming into a relationship with God under the new covenant. Before one is born again in obedience to the gospel, He is taught to "know God" and that which is necessary for obedience to be saved. One is thus taught the conditions for the covenant relationship before he comes into the covenant relationship. This was certainly the thought behind Jesus'
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the history of the nation in these statements, all twelve tribes are under consideration concerning the apostasy and punishment. Jeremiah reaffirmed the certainty of God's judgment upon His people because of their apostasy, which apostasy went as far as causing their sons and daughters to walk through the fire that was dedicated to the Moabite god, Molech. The only hope for Israel and Judah was to pass through the trials of national calamity, and then go into captivity where a new generation of Jews would be born. After the seventy years of captivity, a new generation would return to the land. For this city has been to Me a provocation: We must keep in mind that the centralization of government and faith in one city of Palestine helped lead to the division and apostasy of the people. God never intended that Israel have a king, or a capital for a centralized government and stationary place of religious ceremonies. Israel wanted all three, and thus had to pay the price for what these three things did in encouraging the division of the twelve tribes and their apostasy. The kings led the loyalty of the people away from the sole kingship of God who originally planned that He be their only king in heaven. The centralization of government in one city in Judah marginalized all other cities of the land. And the centralization of sacrifices at the temple excluded the rest of the tribal groups from hosting the annual meetings at the tabernacle which was to be circulated throughout all twelve tribal territories. In the historical context of the destruction of Jerusalem, God was removing the king, the capital and the temple. That which encouraged their division and apostasy was being taken away in order that they be restored as a united remnant. I will gather them ... bring them ... to this place: The number of the repentant remnant would be so small that Jerusalem would be sufficient as a place for the restoration of the annual sacrifices. The Jews would be restored to the land, but they would never again possess the entirety of the land. They would never again be the glorious nation they were in the days of David and Solomon. The restored remnant would remain a small community of Jews who would wait for the Messiah to come, and then send forth His word to all the world from Jerusalem (See comments Is 2:1-4).
statement of John 6:45 that all are to be taught of God. When one is taught the lordship of Jesus and the gospel, his response should be that he would seek to come into a covenant relationship with God (See comments Hb 8:8-12; 10:16). 31:35-40 God's promise is based on His past performance. Since He has been faithful in carrying out His promises, then He will carry out all promises that He now makes concerning Israel. They will once again come into the land. The city will be built: Before the city was destroyed, here is a promise that it would be rebuilt (See comments Er & Ne). Forever: We must understand this as a reference to certainty, not unending existence. The physical city of Jerusalem has been destroyed and rebuilt a number of times throughout history. It still exists today. If the passage is Messianic, then reference here could be to the new Jerusalem, the church, that will exist without end.
Chapter 32 32:1-5 At this time Jeremiah was under house arrest because he spoke against King Zedekiah and his inevitable captivity (21:9; 38:2). The Babylonians had laid siege to Jerusalem, and thus the prophecies concerning Zedekiah's capture were coming to pass. 32:6-15 Anathoth was Jeremiah's home area. What transpired in this context was a prophecy. Hanamel was sent by God to Jeremiah in order to present the opportunity for Jeremiah to purchase a parcel of land that was his right to buy as a close relative. When Jeremiah perceived that the offer was the work of the Lord, he weighed out the designated purchase price in silver, for there was no coined money in Judah. All the legal procedures were followed concerning the purchase of land, including a sealed deed and an open deed for public examination. At the time, the field was overrun by the Babylonians who were laying siege to Jerusalem. Nevertheless, Jeremiah bought the land at the market value in order to demonstrate that in the future, even after Jeremiah's death, the land would be used by the descendants of his family. Israel would be restored to Palestine. 32:16-25 Jeremiah himself probably wondered concerning the act of purchasing the land. His prayer to God reaffirmed the majesty of God in view of the calamity that Jerusalem was enduring at the very time he made the purchase. Jeremiah rehearsed the deliverance of Israel from Egyptian captivity. Throughout the struggles of Israel's deliverance, God prevailed, and thus has a renowned name for what He did. After their deliverance from Egypt, however, they continued to fall from being loyal to God. Nevertheless, God remained faithful. The consequence of their unfaithfulness was taking place at the walls of Jerusalem where the Babylonians were building siege ramps against the city. What God had spoken in the past was coming true. Jeremiah was reassured, therefore, that what God had prophesied concerning the future, would come to pass. Zedekiah and the people would not only be taken into captivity, but there would be a restoration of the righteous remnant in the years to come. 32:26-44 Israel ... Judah: The northern kingdom, Israel, had already been taken into Assyrian captivity. In reference to
Chapter 33 33:1-13 This is the second message of God to Jeremiah while he was shut up in the court of the guard. Amidst an attack on the city, famine and pestilence, the fall of the city was imminent. God sought to reveal things concerning their future what should bring encouragement for those who would believe that God is working in the present. Siege ramps and by the sword: The situation was desperate. This would possibly be the eve of the fall of the city. Those houses that were built next to the walls on the outside of the city had already been torn down. The materials from the houses were being used to build the siege ramps against the walls. God had hidden His face from the city, and thus it was destined to doom. I will bring it health and healing: Though the city would fall, God made a promise that He would rebuild it with moral health and security. The destruction of the city was the way to their healing. The city, and all Judah, had to die in order to
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had not yet fallen. Those in Jerusalem were possibly hoping that the Egyptians would come to their rescue, but this was a false hope. God had determined the fall of Jerusalem and Judah, as well as Zedekiah being taken into captivity. Jeremiah thus urged Zedekiah to accept his fate and submit to Babylon (See 21:1-10; 32:3-5; 37:8-10; 38:17-23). All the kingdoms: When Babylon overthrew a nation, those of the nation were recruited to fight with the Babylonian forces. This phrase refers to all the nations that were under the control of the Babylonian Empire. You ... will surely be taken: See 52:8-11 (39:7; 2 Kg 25:5,6; Ez 12:13). 34:8-16 The law permitted one to give himself into the service of another Israelite. However, after seven years of service, the servant was to be freed (Ex 21:2; Dt 15:2). Those to whom Jeremiah spoke this message had long forgotten God's law concerning servants. Covenant: In compliance to the law, those who had servants made an oath to allow everyone who was a servant to go free. This action was probably taken because every person was needed to help fight against the Babylonians. However, when they assumed that Egypt would possibly come to their rescue, they reneged on their agreement. They thus violated an oath they had made for themselves and the promise to the servants, as well as the law that an Israelite could not keep a fellow Israelite in bondage over seven years. They had made a step in the right direction, but then backed down. They thus profaned the name of God by making an oath in His name, and then refusing to keep their commitment to the oath. 34:17-22 I proclaim liberty for you: Because the people refused to honor their oath to set the captives free, the liberty about which the Lord would proclaim would be the reverse. Instead of going from captivity to freedom, which they had promised their servants, they would go from freedom to captivity. Who has gone away from you: The Babylonian forces had laid siege to Jerusalem. However, the arrival of the Egyptians from the south posed a threat to the Babylonians (See 37:1-10). Nebuchadnezzar thus briefly left his siege of Jerusalem in order to deal with the Egyptians. When the Egyptians were defeated, Nebuchadnezzar returned to his siege of Jerusalem.
live. I will pardon all their iniquities: The context reaches into the future when God would remember their sins no more. The restoration of Israel in the future would be the sign that God had forgiven them. This would be a national forgiveness, but in the future there would be individual forgiveness in Christ. In the case of Israel, the only way to the joy that they would experience in the future was to endure the calamity that was upon them at the time these words were revealed to Jeremiah. Israel had to be totally laid destitute before she could be healed. All her material wealth had to be taken away in order for her to focus on the spiritual. 33:14-18 These were words of consolation and encouragement. Though the people would have to suffer the end of a national independent state of Israel in Palestine, they would not be terminated as a people of God. The days are coming: The Lord now takes their minds beyond the immediate circumstances of national Israel in order to focus on the future when the Branch comes. The Branch of righteousness: In the new order to come, Israel and Judah would be as one nation. Jesus would unite all men under His kingdom reign. As the true offspring of David, He would make this possible for His reign would be over all things (Ep 1:20-23). In Him there would be neither Jew nor Gentile (Gl 3:26-29). David will never lack a man to sit on the throne: Jesus would be the finality of those kings who would reign on earth upon the throne of David. He is now reigning by the authority of this throne which was always in heaven at the right hand of God (See comments Dn 7:13,14; At 2:24-35). The priests: All Christians are priests of God (1 Pt 2:5,9). As long as there is a Christian, then there will always be those who offer the sacrifice of their lives unto God (Rm 12:1,2). 33:19-26 If you can break My covenant: The fact was that since man cannot interfere with the natural processes of day and night, then man cannot break God's covenant with man. Since the orderly occurrence of natural laws continues without interruption, then God will continue with His plan to set one of David's seed upon the throne of David. From this seed, He will increase the people of God without number. Considered what this people have spoken: Some doubted that God would restore His people. What God reveals here is that after the restoration of the exiles from the seventy years of captivity, there would be proof that what is revealed here would eventually come to pass in Christ and the church. We can look back and understand these prophecies, but those who initially received them did not understand (See comments 1 Pt 1:10-12). The generations that lived after them would witness the fulfillment of Jeremiah's prophecies. They would witness the fulfillment in the restoration of Israel. Their witness of the fulfillment in the restoration would thus give them hope that God would eventually reveal the Branch.
Chapter 35 THE RECHABITES 35:1-5 This event took place during the reign of Jehoiakim, a short time after the Babylonians defeated the Assyrians at Carchemish in 606 B.C. Rechabites: This was a nomadic people among the Israelites who were probably descendants from the Kenites (1 Ch 2:55; see Jg 1:16). Jonadab: See 2 Kg 10:15-28. The influence of their spiritual father had great impact on the customs of this people. He had made a proclamation concerning their behavior, which proclamation became one of the cultural identification marks of the people. Into the house of the Lord: In order to confirm the stand of the Rechabites for the customs of their fathers, Jeremiah took them to a public place in the temple courtyard. He did this in order that all witness their commitment to the beliefs of their fathers.
Chapter 34 BROKEN PROMISES 34:1-7 The date of this pronouncement was 586 B.C., the time when Nebuchadnezzar was in the process of besieging the city of Jerusalem, Lachish and Azekah. The cities of Lachish and Azekah were under attack by the Babylonians, but
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36:20-26 He cut it with a penknife: The message of the scroll had its effect on the king. Against the protest of the princes, who considered the message of the scroll to be the word of the prophet of God, Jehoiakim cut up the scroll and threw it in a fire. He did the opposite of what his father, Josiah, would have done (See 2 Kg 22:10-14). Instead of repenting, he arrogantly lashed out. He immediately called for the arrest of Jeremiah and Baruch, whom he would probably have killed, as was done to the prophet Urijah (26:20-24). 36:27-32 Take again another scroll: We are not told exactly what was written on the first scroll, or what was again written on the second scroll. Baruch may have incorporated the material into the scroll that we now have as Jeremiah. We know that the message of the scroll was not the entirety of the book of Jeremiah that we have today, for the message of the scroll was read three times in one day to different groups of people. The message that was written on the first scroll was read and expanded in the second. Since there were approximately twenty years left in the ministry of Jeremiah, more material of his life and messages were recorded by Baruch, which material we have in the present book of Jeremiah. You have burned this scroll: Jehoiakim's disrespect for the word of God cost him the reign of his posterity, and the dignity of his death. Jeremiah later prophesied that he would be disgraced in his death (22:18). No one to sit upon the throne: The curse that was pronounced upon the posterity of Jehoiakim was that he would have no heritage of kings that would reign upon the throne of David. Jehoiachin, his son, did reign for three months, but he was never considered a permanent king who reigned in Jerusalem. He surrendered to Nebuchadnezzar and was taken into Babylonian captivity in 597 B.C.
35:6-11 What had been commanded by Jonadab was stated about two centuries before Jeremiah called for the Rechabites to give a testimony concerning their commitment. What Jonadab had committed his descendants to do was to live a nomadic life in the deserts and among the Israelites. Their presence in the city at this time was only because of their fear of the Babylonians and Syrians. 35:12-17 With the command of one man, the culture of a committed people was determined for two centuries. But with Israel, they would not even listen to God, but forsook His commandments and ran after their own desires. Add to this the fact that the Rechabites had no prophets to constantly remind them that they should keep the commandments of Jonadab. Judah had all the prophets of God, and they refused to listen. 35:18,19 The faithful obedience of the Rechabites is a testimony to the commitment of a people to remain true to the righteous proclamations of their forefathers. Their reward for their faithfulness was that they would always exist as a people. And thus to this day among the Bedouin tribal groups of the Near East there are those who adhere to many of the traditions of the Rechabites.
Chapter 36 THE SCROLL 36:1-3 So that I may forgive: God now resorted to the power of the written word in order to stimulate repentance (See Hb 4:12). He had tried every means by which to encourage His people to repent and turn to Him. If they could read of all the warnings that He had given, they would possibly repent. God's efforts through the writing of His pronouncements, therefore, was to give them every chance to change their ways, and thus change their destiny. 36:4-8 Baruch: Baruch functioned as Jeremiah's stenographer. He recorded the words that Jeremiah dictated. God inspired Jeremiah through the Holy Spirit (2 Tm 3:16,17; 2 Pt 1:20,21). Jeremiah spoke and Baruch recorded. We today have the privilege of reading what Baruch wrote. I am detained: We are not told by Jeremiah why he could not go to the temple. He could have been sick, ceremonially unclean, or restricted from going to the temple by the authorities. 36:9-19 The scroll was produced several months before an appropriate time came for its reading. The appropriate time was when a fast was called and the people were gathered together at the temple. Nebuchadnezzar had made an attack on Jerusalem the year before, and thus the people were now prepared to hear what was revealed on the scroll. As a result, the reading of the message brought a response from the people. When Michaiah heard the words of the reading, he hastened to have Baruch read it to his father and the other princes who were assembled. When they heard the contents of the scroll, they too were deeply disturbed. They concluded that the contents had to be revealed to the king. Before they did such, however, they questioned Baruch concerning the origin of the message. They wanted to be sure that it came from Jeremiah, the prophet. They knew that the message would probably be rejected by the king, and thus they told Baruch that he and Jeremiah should hide themselves.
The Destruction Of Jerusalem
(37:1 – 40:6) Outline: (1) Futile efforts before the destruction (37:1 – 38:28), (2) The destruction of Jerusalem (39:1-10), (3) Deliverance of Jeremiah (39:11 – 40:6)
Chapter 37 FUTILE EFFORTS BEFORE THE DESTRUCTION 37:1-5 Nebuchadnezzar ... made king: God originally did not plan that Israel have a king on earth reigning over His people. He did not because an earthly king would have split their loyalty between Him and the king. Nevertheless, God relinquished to the desires of Israel and allowed them to have a king. However, the king that they would have had to be chosen and anointed by Him. After the anointing of the first kings, Israel later digressed from having God-anointed kings, to kings they chose for themselves. And at this time in their history, they had Zedekiah who was a king appointed by a foreign power. In the case of Zedekiah, he was unfaithful to his word (27:11-15), and thus led Jerusalem in rebellion against Babylon, which rebellion eventually led to the destruction of Jerusalem. Pharaoh's army: This would have been Pharaohhophra of Egypt (44:30). He intended to engage the Chaldeans in battle, and thus was coming to Jerusalem to help Judah. This brought a futile hope to Zedekiah and the Jews
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who were being besieged at Jerusalem. Zedekiah thus asked Jeremiah that he pray for their deliverance. However, God's revelation through Jeremiah was not what he expected. 37:6-10 Zedekiah's request to pray to the Lord was a mockery of the Lord, for he had first consulted his prophets to pray to their false gods. As a final effort in a desperate hope, he at this time turned to God to see if there could be any help. The people had exhausted their efforts, and thus their last resort was to the God who created them as a nation. It is difficult to believe that Zedekiah was truly sincere in his hope that God would actually help them. The situation was that they were so desperate that they were praying to all their gods. Do not deceive yourselves: There was no hope. Even if wounded Chaldean soldiers were left after their attack of Pharaoh's army, they would still bring down Jerusalem with fire. 37:11-15 When the Chaldeans left to engage the Egyptians, Jeremiah took the opportunity to go to Anathoth in order to take possession of the land that he had purchased (32:6-12). Since he had previously encouraged the people to give themselves over to the Chaldeans (21:8-10), the sentry assumed that Jeremiah was leaving Jerusalem for good in order to join the Chaldeans. Jeremiah was arrested, and dealt with according to the desires of many of the leaders (38:1-6). What seems to be the situation is that the older and more honorable leaders had already been taken in the 597 B.C. captivity with Jehoiachin (36:11-19). The only leaders who were left were those subordinates who were defiant to the counsel of God concerning Jeremiah's advice to surrender to the Chaldeans. 37:16-21 The pit where they confined Jeremiah was deplorable to the point that it endangered his health. Is there any word from the Lord: Zedekiah was desperate at this time, for the Chaldeans had returned from their engagement and victory over the Egyptians. Where now are your prophets: Zedekiah and the people had run out of time by listening to the false proclamations of those who claimed to be sent from God, but were only sent by themselves. Since their predictions that Jerusalem would not be attacked by the Babylonians had failed, they were no longer in the picture as trusted men to be consulted. Jeremiah's prophecies concerning the fall of Jerusalem were being fulfilled, and thus Zedekiah sought any revelation concerning his own destiny. His destiny was that he would be delivered into the hands of the Babylonians. Commit Jeremiah into the court: At least Zedekiah had a conscience that was favorable toward Jeremiah. He delivered Jeremiah from the dungeon and commissioned that he be fed a continual ration of food.
the confidence of those arrogant and stiffnecked leaders who still believed that they could somehow hold out against the attack of the Babylonians. The cistern: This empty water pit was a sufficient prison for Jeremiah whom the leaders wanted to silence. When a man of God stands firm for the truth of God's word, he might find himself sunken in the mud of a cistern, ostracized from the people. In all the calamity that befell Jeremiah for his stand for the truth of God, he did not in these final days of Jerusalem, fall from his ministry. 38:7-13 No one would have suspected that a foreigner living among the Israelites would have had compassion on the prophet. The actions of the Ethiopian prove that he was a true proselyte, and thus a believer in Jeremiah and his word from God. Thirty men: The compassion of the Ethiopian stirred Zedekiah to do that which was right. The thirty men were to make sure that the Ethiopian was protected when he carried out the deed of pulling Jeremiah from the cistern. 38:14-23 This was Zedekiah's final conversation with Jeremiah. In it the desperate king sought revelation concerning his future, which revelation had already been told to Zedekiah. Zedekiah was afraid of turning himself over to the king of Babylon because of those who had already done so. He thought that they would encourage the Babylonians to hand down retribution to him because of his wicked treatment of them. This city will not be burned: Zedekiah had to make a decision that would affect all the lives of those in Jerusalem and the existence of the city itself. If he turned himself over to the Babylonians, the Babylonians would terminate their siege and save the city. However, the people still had to go into captivity. 38:24-28 As soon as Jeremiah left the presence of the king, the princes questioned him concerning what he had said to Zedekiah. Jeremiah revealed to them only that which would satisfy their inquiries. Jeremiah did not tell them all that transpired between him and the king. What he did reveal, however, satisfied them.
Chapter 39 THE DESTRUCTION OF JERUSALEM 39:1-3 After about a 30-month siege against Jerusalem, the city eventually fell to the Babylonians in 586 B.C. (See ch 52; 2 Kg 25; 2 Ch 36:11,12). Archaeological discoveries have confirmed that the names Rabsaris and Rabmag were titles of military officer positions in the Babylonian army. This would indicate that the other names that are given here were also titles for military positions. 39:4-10 Instead of surrendering himself to Nebuchadnezzar as Jeremiah had previously advised, Zedekiah fled the scene of the defeated city. Riblah: This was evidently the Syrian military headquarters of the Chaldeans while they were in Palestine. Slew the sons of Zedekiah: Because Zedekiah did not follow the advice of Jeremiah, he had to pay the price for his rebellion. Before his own eyes, he had to watch his children killed. The cowardly leadership of Zedekiah also resulted in the death of the nobles of Judah. Nebuzaradan: This was the title of the commander of the Babylonian army. Burned with fire: The royal palace and temple were burned.
Chapter 38 38:1-6 Though Jeremiah was confined in the court of the guard, he was able to communicate with the soldiers, encouraging them to turn themselves over to the Chaldeans (32:9,12). Booty: He who would give himself over to the Chaldeans would take away his own life as booty from the battle. He would live. He is in your hand: Weakness was at this time manifested in Zedekiah. He could not stand up against the hostility of his princes, and thus he had to a great extent lost
476 Jeremiah 40,41 Dickson Teacher's Bible Commentary
The walls of the city were broken down in order to make the area defenseless. Nebuzaradan left the devastated country in the hands of many of the poor.
was the son of Ahikam, a prominent person during the reign of Josiah and Jehoiakim (See 26:24; 2 Kg 22:12-14). He was a man of faith, and thus believed the word that was spoken by Jeremiah. He thus went over to the Babylonians during the siege of the city, and later was appointed governor of Judah by the Babylonians. His governorship possibly extended to about five years. It was terminated by his assassination. This conspiracy led to another deportation of Jews in 582/81 B.C. (52:30). Ishmael ... Jonathan ... Seraiah ... Jezaniah: These were possibly self-appointed representatives of the remnant of people whom the Babylonians left in Judah. Though Gedaliah promised that he would represent them fairly before the Babylonians, there was a conspiracy by Ishmael. Ishmael was of the royal family (41:1), and thus his scheme to assassinate Gedaliah was an act of jealousy. Since Gedaliah had not gone over to the Babylonians, Ishmael possibly thought that Gedaliah was a traitor, and thus should not be the governor of Judah. Since he was of the royal family, Ishmael possibly thought that it was his right to be the governor. 40:13-16 Baalis: We are not told the reason why Baalis wanted to kill Gedaliah. It may have been that he wanted to recover some territory that he had previously lost to the Israelites. Whatever the case, he used Ishmael to carry out his evil deed. Johanan: This man was faithful to the governorship of Gedaliah, and thus warned him of the conspiracy. Unfortunately, Gedaliah was somewhat naive concerning any danger of assassination, but also noble in his character. He refused to listen to the warning of threats against his life, and subsequently he paid the price for his naivety.
DELIVERANCE OF JEREMIAH 39:11-14 Only when the wicked leaders of Judah were overthrown was the righteous Jeremiah freed. See 40:1-6 for another possible occasion when Jeremiah was released during these chaotic times. Gedaliah: Ahikam, Gedaliah's father, protected Jeremiah after the temple sermon (26:24). It is possible that Gedaliah and his family went over to the Babylonians before the fall of the city. From the testimony of Gedaliah, Nebuchadnezzar was informed that Jeremiah was speaking among the people in the city that they should surrender to the Babylonians. As a result of this information, Nebuchadnezzar showed kindness to Jeremiah. 39:15-18 The righteous deed of Ebedmelech for his rescuing Jeremiah from the cistern was rewarded. Those who had heard of Ebedmelech's kindness toward Jeremiah were possibly seeking to find him in order to kill him for his good deed. But Ebedmelech's faith in Jeremiah and the Lord were rewarded with the preservation of his life. His booty from the calamity of the fall of Jerusalem was his own life.
Chapter 40 40:1-6 See 39:11-14. There is a great deal of time involved in the matters of making judgments by the Babylonians and the destruction of the city. Jeremiah was first released from the imprisonment by his Jewish countrymen (ch 39). He was then taken to his own house in Jerusalem. He remained there while the city and its walls were being torn down. During this time, Gedaliah was appointed by the Babylonians to be the governor of Judah. Once the city was destroyed, Jeremiah had to be taken before Gedaliah's administration in Mizpah. When the walls had been broken down and the city was being burned, the captives were moved to Ramah in order to be deported to Babylon. Since Jeremiah was moved with the captives to Ramah, we would assume that he, as all captives, was brought in chains to Ramah. But when Nebuzaradan found him among the captives, he apologized to Jeremiah, and then offered him the choices found in this context. Now Jeremiah had not yet gone back: While Jeremiah was still making up his mind whether to stay in Judah or go to Babylon, Nebuzaradan suggested that he might want to join Gedaliah, who was now established as the governor of Judah. Jeremiah chose to stay with Gedaliah and the people.
Chapter 41 41:1-3 Treachery took advantage of the goodwill of a naive governor. The result of his naivety was his own death and the death of many others who were following the instructions of God to submit to the Babylonians. Because Ishmael was an arrogant guerilla leader who was born of royal blood, he saw Gedaliah as a governor both weak and compromising. Though Ishmael was following after his wicked rebellious spirit, we must not forget that God always turns Satan's work through people against himself. In this case, God wanted to humble the defiant Jews. He thus allowed this massacre to happen in order to further infuriate the Babylonians. As a result of the events that took place in reference to the evil deeds of Ishmael, the Babylonians came again and took more captives into Babylonia in 582/81 B.C., thus decimating the population of Palestine. At this time, the Babylonians also extended their raid into Egypt, taking from there fugitive Jews who sought to escape.
Post Destruction Turmoil
(40:7 – 45:5) Outline: (1) Governorship of Gedaliah (40:7 – 41:3), (2) Atrocities of Ishmael (41:4-18), (3) Flight to Egypt (42:1 – 44:30), (4) Message to Baruch (45:1-5)
ATROCITIES OF ISHMAEL 41:4-10 Certain men came from Shechem: These were mourning pilgrims who came with their offerings. Since the atrocity of Ishmael was so hidden, the people did not know what had transpired the previous day. The wickedness of Ishmael and his men was here manifested in that they killed seventy innocent and sincere men. God surely knew that such people as Ishmael and his men were left among the remnant
GOVERNORSHIP OF GEDALIAH 40:7-12 Judah was at this time established as a province of the Babylonian Empire. Gedaliah, one from the prominent Jewish families, was made governor of the land. Gedaliah
477 Jeremiah 42,43 Dickson Teacher's Bible Commentary
that the Babylonians left in the land. Therefore, more cleansing of the land of these wicked people had to take place. Further cleansing was carried out by the Babylonians in 582/81 B.C. when they made another raid on the land. 41:11-15 The people ... came back: Ishmael had taken many princesses of the royal family with him when he was going over to the Ammonites. It must be noted that he possibly accused Gedaliah of being a traitor in going over to the Babylonians. However, he himself was also a traitor when he went over to the Ammonites. His reason for killing Gedaliah and his princes, therefore, was possibly out of jealousy, for Ishmael probably thought that he should have been appointed as governor of the land. But his actions in this situation revealed his wicked character. Once the people heard what he had done in killing innocent people, they turned from him and fled to Johanan. 41:16-18 Johanan, and those with him, assumed that the Babylonians would make an indiscriminate raid on the remnant of the Jews because of what Ishmael had done. Not knowing what to do, they gathered everyone together at Chimham in order to make their flight into Egypt. It is at this time that Jeremiah again begins his messages to the remnant.
had considered that the calamity that He had already brought on Judah was sufficient to change their culture of idolatry, and thus their course in history. Do not be afraid: God called on them to exercise faith in Him. They had no reason to expect a retaliation from Babylon. They simply had to trust in God to protect them. But if you say: Jeremiah anticipated their reply to God's request that they remain in Judah. The fact was that if they fled to Egypt, they would continue to experience war, pestilence and famine. This did happen when Nebuchadnezzar went into Egypt in 582/81 B.C. on a raid to defeat Egypt and take captives from there to Babylon. 42:18-22 See this place no more: They had to make the choice. God would not make the choice for them. If they chose to go to Egypt, then they would suffer the anger of God, and thus would never return to Judah. They would suffer the same fate as those who were carried away captive to Babylon. Deceive yourselves: They truly wanted to flee to Egypt. Their request to Jeremiah to pray for instructions from God, and their promise to render obedience, was self-deception on their part, if not dishonesty. They had not yet given up their arrogant rebellion in order to be submissive to God. They would thus continue to reap the consequences of following after their own desires.
Chapter 42 FLIGHT TO EGYPT 42:1-6 This was a situation where the people were tired of conflict and bloodshed. At the time, they thought that the only recourse to escape the reprisals of the Babylonians for the death of Gedaliah was to flee to Egypt. There may have been some desire on the part of some to stay in Judah, but in their hearts they wanted to flee. The Lord your God: They may have still been overcoming their idolatrous culture with which they had lived for decades. Their use of the pronoun "your" indicates that they did not have a monotheistic relationship with the true God of heaven. They had been steeped in idolatry for so many decades that they could not think of only one God. Their idol gods had failed them, and thus they turned to the God of Jeremiah as a last hope. I will pray ... according to your words: They had promised that they would obey the words that came from Jeremiah's God, which promise they later failed to keep. It seems that Jeremiah made the prayer based on the promise of the people, knowing that the people probably would not listen to him, as they had not listened to him in the past. 42:7-17 After ten days: The people needed to settle down before an answer came from the Lord. Called ... all: This was not a private or secret meeting among the leaders, but among all the people involved. If you remain: The message was clear. God promised that if they remained in Judah, no harm would come to them from the Babylonians. They would prosper in the land. In the historical context, they would in seventy years be joined by those who would return from captivity, for in seventy years the Medo-Persians would take control of Palestine upon their defeat of the Babylonian Empire. I will relent: We must not confuse this statement with human emotions. God said that He would not carry out the calamity that He would bring on them if they would obey His will. God
Chapter 43 43:1-3 All the proud men: These were the insolent leaders who presumed to speak for the people. Since Nebuzaradan had left the poor in the land, the remnant of the land was controlled by the rebellious leaders who had determined to flee to Egypt. In this case, they called Jeremiah a liar, for they did not believe that the pronouncement he made came to him from the Lord. They believed that it only came from Baruch. These were little men as leaders who assumed to wear the big hats of leadership for the people. They were thus blinded to the fact that great faith in God was the right course to take in their situation. 43:4-7 So they came into ... Egypt: It seems that Jeremiah and Baruch were taken by force to Egypt. If everyone was to suffer the calamity that Jeremiah pronounced, then the proud leaders seem to think that Jeremiah would suffer from the fulfillment of his own prophecy. Tahpanhes: This was a fortified city of Egypt that was located in the northeastern part of the Nile Delta. It was the logical place to receive protection from any threat of the Babylonians. However, the city did not offer protection, for the Babylonians later came and took this city and many others in Egypt in 582/81 B.C. 43:8-13 Jeremiah's first revelation from God in Egypt was an illustrated prophecy of what was to come. He took some large stones and buried them in mortar in the brickwork in front of the Pharaoh's house in Tahpanhes. This was Pharaoh's official house when he visited Tahpanhes. The prophecy was that Nebuchadnezzar would come and set his throne upon these buried stones. My servant: Nebuchadnezzar was God's servant by whom He brought judgment by proxy upon His people (25:9). With no more trouble than what a shepherd exerts to put on his cloak, the Babylonians would overtake Egypt. The Jews who had fled there would be caught in the
478 Jeremiah 44,45 Dickson Teacher's Bible Commentary
calamity that would come over Egypt. In the artifacts of Nebuchadnezzar, he mentions his conquest of most of Egypt in 582/81 B.C. He made Egypt defenseless for the conquest and occupation of the Medo-Persian Empire that would come in 539 B.C.
Israel could never make a connection between their calamities in their latter years when they suffered from the chastisement of God. It took the humiliation of captivity to restore them to the old paths that were taught in the word of God. Much credit must be given to the Jewish scribes in captivity as Ezra who set themselves to teach the people the word of God (See comments Er). 44:20-23 Jeremiah reminded them that the calamities that came upon them while they were in Judah were a result of their idolatrous worship and evil behavior. Evil of your deeds: There was more to the idolatrous worship than ceremonies of sacrifices and offerings. The worship involved immorality and the murder of innocent children who were offered in sacrifice to the Moabite god Molech. The Lord could no longer bear it: God was patient with them, encouraging them to repent in response to the preaching of the prophets. But because He could no longer bear the wickedness of the people, He sent forth the calamities as punishment for their evil deeds in order to encourage their repentance. 44:24-30 Perform your vows: There is irony in Jeremiah's response to the keeping of their vows. Since they had made their promise to serve the gods of their imagination, then they would reap the consequences. And the consequences would be that they would never return to honoring the true God of heaven. They made their choice of which gods or God they would serve. They thus dismissed the God of heaven from their minds, and consumed their worship with the gods they had created after their own imaginations. God would thus make an end of them simply because they no longer functioned as His people in order to accomplish His purpose for the existence of Israel. The Jews that fled to Egypt, therefore, ceased to exist, except for the few fugitives who fled when Nebuchadnezzar attacked Pharaoh-hophra in 582/81 B.C. Though there was a colony of Jews that existed in Egypt about two hundred years later, they were not descendants of these Jews who were consumed by famine and sword. A colony of these Jews may have existed in Egypt at the time of Jesus' birth, and it was to this colony that Joseph and Mary took Jesus when they fled Herod (Mt 2:13-18).
Chapter 44 44:1-10 While the Jews were still in Judah, Jeremiah reminded Judah that their northern sister went into Assyrian captivity years before because of their idolatry. Now that a remnant of Judah resided in Egypt, he reminded them that God desolated Judah and Jerusalem because of the sin of idol worship. However, as the Jews were stiffnecked when they were in Judah, so they were in Egypt. They were determined to worship the queen of heaven, a goddess of fertility (See 7:16-20). The Lord thus pronounced the same condemnation upon the rebellious Israelites in Egypt. As the northern kingdom, they too had forgotten their origins. Wives: The desire to continue in worship of the queen of heaven came from the women. 44:11-14 Cut off all Judah: The punishment for idolatry was the destruction of a society of people. The influence of the idolatrous culture of Egypt was too great for the remnant of Jews who lived there. They continued in their idolatrous beliefs in a culture of idolatry, and thus refused to listen to the exhortations that came to them through Jeremiah. They were thus doomed to the same destruction as their brothers who had been taken into Babylonian captivity. In the case of those who were residing in Egypt, however, they would die by the sword and famine. Those in the captivity of Babylon would die a natural death. Neither group of captives would ever see the land of Palestine again. However, their children and grandchildren would. Longing to return to the land of Judah: They had deceived themselves into thinking that they would eventually return to Judah. Only a few fugitives escaped the sword of Nebuchadnezzar when he humbled the Egyptians and were able to return. 44:15-19 We will not hearken to you: There was no hope for this rebellious and stiffnecked generation of people. God was patient with them, but they had gone beyond the point of repentance. In this case, the women manifested their defiance to the things that Jeremiah preached. But since we ceased to burn incense: This is an illustration that while the people were enduring calamity in Judah, they had no idea that the calamity was brought on them by God. When they went into idolatry, God started sending calamities upon the people, which calamities included famine. At the time, God sent the prophets to tell them that the famines were the punishment of God for their idolatry. But they never made the connection between the calamities and the work of God in punishment for their idolatry. They only concluded that they must continue their idol sacrifices in order to restore their prosperity, which thing only took them deeper into idolatry, to the point of even making their children to pass through fire in honor of Molech. When societies give up on God, they begin to spiral down to their own destruction. God is not an option to those societies that have given up on Him. The idolatrous society of
Chapter 45 MESSAGE TO BARUCH 45:1-5 Baruch was the scribe for Jeremiah. We are not told of the circumstances that caused Baruch to come under great stress. We would conclude, however, that his work as the scribe for Jeremiah brought the same reaction that was unleashed on Jeremiah. At the time, there was great calamity that was brought on by famine, pestilence, and with the turmoil of what was happening among the nations. All this was present during the fourth year of the wicked reign of Jehoiakim. Baruch believed the prophecies of Jeremiah, that Judah and Jerusalem were coming to an end. National Israel as an independent nation was in its last days. We would assume, therefore, that Baruch was emotionally affected by these circumstances. Jeremiah's exhortation to him was that he take his mind off the things of this world and focus on the things of God. In the promise that the Lord made to him, he would
479 Jeremiah 46,47 Dickson Teacher's Bible Commentary
that he made an attack on Egypt in 582/81 B.C. The Lord drove them away: This statement credits God with the defeat of Egypt at Carchemish. Since God was using the Babylonians as His proxy to bring judgment on Judah, then we would conclude that no coalition of nations could have defeated the Babylonians. Let us return to our own people: This would be the actions of the mercenaries after the defeat of the Egyptian forces at Carchemish. Since their objective to align with Egypt had failed, they returned to their own nations. Egypt is a big noise: This would be a reference to Pharaoh-necho who had mustered a mercenary army in order to attack the Babylonians. So will he come: According to verse 26, reference here would be to Nebuchadnezzar and the Babylonian forces. Noph: Or, Memphis. Egypt's capital city would be laid waste. 46:20-26 Heifer: Egypt was like a heifer that was feeding off the produce in the lush region of the Nile River. But suddenly she is pained by a small gadfly. She would be stung by the Babylonians from the north. Hired men: The mercenary soldiers were as clumsy fat bulls who were not trained and disciplined to be soldiers. They thus fled from the war, which may explain why the Assyrian/Egyptian coalition was defeated at Carchemish by the hardened Babylonian soldiers. Like a serpent: As the Babylonian forces axed their way through the forest of nations and cities, the Egyptians would flee as they retreated from the presence of danger. Their only defense was a hiss, for they could not stand before the Babylonians. As a woodsman clears the forest, so would the Babylonians slice through the cities of Egypt. No: Or, Thebes, the capital city of upper Egypt. 46:27,28 Whenever there were punishments poured out on those who affected Israel in a negative way, it meant deliverance for the people of God (See 30:10,11). Though God used the nations to punish His people, He eventually judged those who had arrogantly fought against the survival of His people. Not make a full end of you: God spared a remnant through whom He would continue the seedline of woman and the heritage of Davidic kings. From this seedline would come the Savior of the world.
escape with his life from all the calamity that was transpiring around him.
Judgment Against The Nations
(46:1 – 51:34) Outline: (1) Judgment against Egypt (46:1-28), (2) Judgment against the Philistines (47:1-7), (3) Judgment against Moab (48:147), (4) Judgment against Ammon (49:1-6), (5) Judgment against Edom (49:7-22), (6) Judgment against Damascus (49:23-27), (7) Judgment against Kedar and Hazor (49:28-33), (8) Judgment against Elam (49:34-39), (9) Judgment against Babylon (50:1 – 51:64), (10) Historical pronouncements (52:1-34)
Chapter 46 JUDGMENT AGAINST EGYPT 46:1-6 Beginning with this chapter, Jeremiah fulfills his ministry as God's prophet to the nations (1:5). Not only did many of the prophets deliver the word of God to the Israelites, they also preached to those nations who in some way affected God's people. If they affected God's people in a negative manner, they would not go unpunished. Carchemish: This oracle is in reference to the battle of Carchemish that took place in 606 B.C. This was a decisive battle between the Babylonians and the remnant of the Assyrians who had called for the help of the Egyptians. This major conflict in the Near East marked the regional change from the Assyrians to the Babylonians. Line up the shield: With the expectation of victory, the Egyptians were encouraged to prepare for battle. Their mighty ones are beaten down: The expectation of victory was turned into dismay. The Babylonians defeated the Assyrian/Egyptian army at Carchemish. Because of fear, the Egyptians stumbled in fleeing from the battle scene that took place by the Euphrates River. 46:7-12 The metaphor of the flood is taken from the overflowing Nile River of Egypt during the rainy season. Egypt thought that they, with the Assyrians, would overflow the Babylonians. But they were sadly mistaken. Egypt had come with an army of mercenaries from Ethiopia, Libia and Lydia. The Egyptians became the sacrificial offering of the Lord. The mercenary army of Pharaoh-necho did not have the loyalty that was demanded to keep them in the battle against the ruthless Babylonians. Thus Pharaoh-necho was shamefully defeated. There was not enough balm in Gilead to heal the Egyptians' wounds that they received in their defeat at Carchemish. Nebuchadnezzar would again attack the weakened Egyptians in 582/81 B.C. when he went to bring down retribution on those who had rebelled against Babylonian control of Judah after the fall of Jerusalem in 586 B.C. 46:13-19 This message was to Egypt after her defeat at the battle of Carchemish. Her defeat left her vulnerable to attack that would come in 582/81 B.C. by Nebuchadnezzar. Migdol ... Noph ... Tahpanhes: These were border towns that led into Egypt. In the message, these towns are alerted for an attack. Some believe that after the battle of Carchemish, Nebuchadnezzar pursued the Egyptian forces as they retreated to their own land. This would have been around 605/04 B.C. However, in the Babylonian Chronicle, Nebuchadnezzar recorded
Chapter 47 JUDGMENT AGAINST THE PHILISTINES 47:1-7 This oracle went out to the Philistines before they were attacked by the Egyptians. We are not told when this attack transpired, or by which Pharaoh. We would only assume that it would have been Pharaoh-necho on his way to engage the Babylonians at Carchemish. Waters rise up: Taking the literal setting of the rising of the flood waters of the Nile River, which meant a blessing of crops to the Egyptians, it would mean destruction to both the Egyptians and Philistines. The Babylonian forces would come from the north and consume the Philistine cities. The Babylonian Chronicle, wherein Nebuchadnezzar reported concerning his campaign into Palestine, reports that on his way to Egypt after Carchemish, he ravaged the Philistine cities. This took place around 605/04 B.C. Limpness of their hands: They had been exhausted by swinging their swords in battle against the Babylonians.
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of men's minds, and thus it would do nothing in protecting the people from the attack of foreign armies. 48:18-25 Come down from your glory: The fortified cities of Moab are to be destroyed, leaving the people defenseless and fleeing. When it is asked what has happened, all are called on to lament over the fall of the nation. Horn: The power of Moab is destroyed. Arm: The authority of the nation has been broken. All the major cities of the nation were defeated and destroyed. 48:26-33 Magnified himself against the Lord: This was the reason for the termination of the nation. As Israel, who also became arrogant, Moab had to be humbled and humiliated. Moab was arrogant against God's people, and thus God brought judgment down upon her. Because she jumped for joy when Israel was taken into captivity, she too would suffer the same captivity because of her haughtiness. Pride ... loftiness ... arrogance ... haughtiness: See Is 16:6-14. Every word was used by Jeremiah to describe the disgraceful attitude and character of the Moabites. I will wail for Moab: Some have suggested that verses 31 & 32 turn from the prophecy to the feelings of Jeremiah concerning the fall of Moab. Such could be the case after Jeremiah heard God's revelations concerning the fall of this relative nation of Israel. However, it is better to assume that the revelation remains unbroken, and thus the "I" in the text refers to God's lament over this nation that had long since forsaken the faith of Lot their father (Gn 19:30-38). 48:34-39 Cause to cease ... him who offers: The purpose for the punishment of Moab was to reveal that their god Chemosh was false. He could offer them no protection from destruction. Since all the altars and places of sacrifice would be destroyed, many would find their way back to faith in God. These would be those who were granted the opportunity to return from their captivity. Bald ... shaved ... cuts: The entire nation mourned the death of the nation. As independent Israel, Moab was an idolatrous nation that was brought to an end. She would no longer exist in history as the nation of Moab. 48:40-47 Fly as an eagle: The one who would destroy her with swiftness would fly down upon her as an eagle on an unsuspecting prey. Reference here would probably be to the Babylonian Empire through the kingship of Nebuchadnezzar who destroyed Moab and Ammon in 582/81 B.C. Strongholds are surprised: The slothful nature of the Moabite society could not produce a soldier who could stand before the ruthless professional soldiers of the Babylonian Empire. When the attack of the Babylonians came, therefore, the strongest Moabite soldier was surprised and terrified at the fierceness of the Babylonians. Visitation: When the Lord visited, it was a time for judgment and destruction. In the case of Moab, it was a time when the nation would come to an end. It would no longer exist as an independent nation of the world. Bring against the captivity: They would not be restored as a nation. However, a repentant remnant would be restored to their homelands when the Medo-Persian Empire took over the Babylonians in 539 B.C. When the Medes and Persians took over the former territory of the Babylonian Empire, it was the policy of Cyrus, the king of the Medo-Persian Empire, to allow former captives of the Assyrians and Babylonians to
In desperation, they could do nothing but flee for their lives. Tyre and Sidon: Since these two Phoenician cities were probably in alliance with the Philistines at this time in history, they too would succumb to the flow of the Babylonian army from the north. Baldness ... cut: These were personal actions of despair. One would cut off his hair or cut himself. Rest and be still: This was a cry for relief from attack. It was a cry by the Philistines for mercy from the Lord. Given it charge: The sword of the Lord through the Babylonians could not be put into its scabbard until the punishment of the Philistines had been meted out in full. Caphtor: Though possibly a reference to Philistia (See Am 9:7), it is used also as a reference to the island of Crete (Ez 25:15,16).
Chapter 48 JUDGMENT AGAINST MOAB 48:1-5 Jeremiah here joins Isaiah as one of the prophets of God who made a special pronouncement against the Moabites. The prophecy is that their cities will be destroyed and their inhabitants will flee. On the roads leading to and from Luhith and Horonaim, there would be refugees fleeing as they mourned over the cities. 48:6-10 Chemosh: The national Moabite god would not save the people. The people would be ashamed of their god who allowed them to be destroyed. The priests, with the imagination of their national god, Chemosh, in their minds, would be taken into captivity. City ... valley ... plain: There would be no safe place in all the nation. Wings: The attack against the people would be so great that there would be no place to which the people could escape. They would need eagles' wings in order to fly away to a safe place. Trusted in your works ... treasures: The reason for their destruction would be their arrogance and materialism as a people. The nation trusted in themselves instead of putting their faith in God. He who keeps back his sword: The Lord was determined to bring judgment upon this nation. God would also bring judgment on any nation who would not lift up her sword against Moab. 48:11-17 The metaphors of this message were taken from the many vineyards that existed in Moab. Because of her great vineyards, she was wealthy. Her wine vessels were never empty. Settled on his dregs: The Moabites had become accustomed to a life of ease. The people had digressed into an indifferent society of indolence. They will empty his vessels: Their easy life was going to come to an end. They had escaped destruction for centuries, but now, their cities would be destroyed and the people taken into captivity. Moab has been plundered: At the time of the prophecy, Israel and Judah had already been taken into captivity. The Moabites had mocked them as they were taken into captivity. They mocked them because their God was not able to protect them. But this would all change. The god of the Moabites, Chemosh, would not protect them. Their pride and arrogance would also lead them into captivity. The Israelites would be restored to their land, but the Moabites would cease to exist as a nation. Ashamed of Bethel: Reference was to the golden calf that Jeroboam had set up in Bethel. The idol was the invention of the imagination
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return to their homelands, as long as their homelands were within the domain of the Medo-Persian Empire.
struction. Desolation: God makes no promise of a surviving remnant of the Edomites. As an independent nation, she would go out of existence. The nation would be laid waste as Sodom and Gomorrah. Jeremiah's picture of the fall of Edom is a vivid description of a proud and arrogant nation coming to a close. The more the nation had exalted herself, the greater the judgment that God would bring down upon the people. The outcry of the inhabitants would be so great that it would be heard as far west as the Red Sea, her border with Egypt. Her mighty warriors would cry out in pain as a woman giving birth.
Chapter 49 JUDGMENT AGAINST AMMON 49:1-6 Settled in its cities: The Ammonites were land grabbers. They had stolen the land that had been given by God to Gad as a possession. Since Israel had heirs to all the land possessions, then the Ammonites had no right to take the land that had been given to Israel as an inheritance. When the northern kingdom of Israel was taken into Assyrian captivity in 722/21 B.C., the Ammonites grabbed the land of Gad that was on the eastern side of the Jordan River, land that the Israelites were awarded before they crossed the Jordan to possess the land during the days of Joshua. Boastful ... about the valleys: The Ammonites trusted in the productivity of their land, and thus took pride in their wealth as a nation. Their fertile valleys and fortified cities were a thing of pride. They thus deceived themselves into thinking that no one would attack them. Rabbah ... daughters: Though they thought that they would not be attacked, Rabbah, the capital, and all the daughter cities would be burned with fire. The people would flee in confusion, running to and fro within the walls of their fortified cities that were to be destroyed. Milcom, the national god of the Ammonites, would be taken into captivity with the priests who would also go into captivity. There would be no one who would come to the rescue of the Ammonites. No one would make an effort to save her. Heshbon: Though Heshbon was actually in Moab, Ammon was evidently attacked first, with Ammonite refugees fleeing to her relative city of Heshbon (See Gn 19:37,38).
JUDGMENT AGAINST DAMASCUS 49:23-27 The capital city of Damascus is used by Jeremiah to refer to the nation of Syria. These were the Armenian people. Syria fell to the Assyrian invasion in 732 B.C. Before this date, the nation was a continual threat against the people of God (See 1 Kg 15:18-21; 20:1-21; 22:3; 2 Kg 16:5,6; Is 7:1-16). Damascus was a famous city of the Near East, but unfortunately she was located as the northern gateway for the Assyrian, Babylonian and Medo-Persian empires as they moved to control the Fertile Crescent, Palestine and Egypt. The oracle here announces the fall of her young men who have died in her streets. She was made to drink of the cup of God's wrath. Benhadad: This was the name of several of her kings (See 1 Kg 15:18-20; 2 Kg 13:24).
JUDGMENT AGAINST KEDAR & HAZOR 49:28-33 Kedar ... Hazor: These two cities probably represent the Arabian tribes to the east of Palestine and Edom (Gn 25:13; see Is 21:16,17; Ez 27:21). The one who would destroy and control this area would be Nebuchadnezzar, who would be expanding the Babylonian Empire. Since the people of these areas were primarily nomadic, the cities that they had constructed were not fortified against invasions. They were thus easily defeated and the people scattered. In this oracle of judgment, it is stated that Nebuchadnezzar plundered their herds and flocks in order to maintain his army in his continued conquest of the Near East. Hazor: Instead of representing a specific city or town, this reference is possibly to a seminomadic people of wealth in the desert. Their wealth was in their herds and flocks, and thus their devastation was the plundering of their herds and flocks by the Babylonian army.
JUDGMENT AGAINST EDOM 49:7-13 See also Ob 5,6. As the descendants of Esau, the Edomites were the perpetual enemies of the Israelites since the days they came out of Egyptian captivity. Teman: See Jb 2:11; Am 1:12. Wisdom: The Edomites were not wise because they dared to afflict the people of God. Dedan: God warns the Dedanites to flee from the surrounding area of Edom, lest His destruction that He is bringing on Edom affect them. There would also be a warning in this message that the Dedanites not become involved in the affairs of Edom, especially in making an alliance against them. Leave your fatherless children: Since the fathers would be killed in battle, God would take care of their children by raising up a new generation that respected the one true and living God. Bozrah: The capital of Edom would be destroyed, and subsequently all the cities of Edom would be laid waste and not be rebuilt. 49:14-22 See Ob 1-4. Your fierceness has deceived you: The Edomites took pride in the fact that they were a fierce people. But they had deceived themselves into thinking that they were invincible. Dwell in the clefts of the rock: The city of Petra was built in a gorge of mountains, and thus was easily defended. It was almost impenetrable. Though Edom thought that no army could penetrate her natural defenses, God would bring her down. Her overconfidence in her natural defenses would lead her to be unprepared, and thus vulnerable to de-
JUDGMENT AGAINST ELAM 49:34-39 Elam represented the territory east of Babylon toward the Persian Gulf. Shushan, or Susa, was the capital. It was conquered by Ashurbanipal, the king of Assyria, in 640 B.C. It later became independent with the fall of the Assyrian Empire. During the existence of the Medo-Persian Empire, Susa became one of the capitals of the empire. Because Elam was a small country, there is little information about its history. There were exiles already in Babylon at the beginning of the reign of Zedekiah. Since these exiles possibly sided with the Elamites in their opposition to the Babylonians, this oracle was possibly written against the Elamites in order to dispel the exiles' hopes that the Elamites might overthrow the Babylo-
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nians. We have no historical information concerning the destruction of the Elamites. We are simply told in this prophecy that they would have no chance against the enemy that God would bring against them. Their famous archers would not be able to defend them (Is 22:6). Latter days: Since we do not have any evidence of the restoration of the Elamite kingdom, we could assume that reference here was to the latter days of national Israel when the Messiah would call all men from their captivity into the kingdom of God (Compare comments Is 2:1-4).
be first among the nations, now she would be the last, and thus be left desolate. Since she rejoiced over the fall of Judah, others will be astonished over her fall. God calls on the nations to attack, for Babylon was guilty of attacking the people of God. Though she was the proxy instrument of God to judge Judah, she arrogantly claimed the victory for herself. Everyone will flee: When the Medo-Persians took over the territory of the conquered Babylonian Empire, she allowed the former captives to return to their homelands that were within the territory of the Medo-Persian Empire. 50:17-20 Assyria ... Babylon: The Assyrians took the northern kingdom into captivity in 722/21 B.C. Babylon took the remainder of the Israelites into captivity in 586 B.C. Israelites were thus scattered throughout the territories of the Assyrian and Babylonian Empires. God would later use this scattering of His people for world evangelism that would come in the 1st century (See comments Is 2:1-4). I will pardon: Those who afflicted Israel would be punished, but Israel would be pardoned and restored to her homeland. 50:21-27 The context returns to judgment upon Babylon. Merathaim: Or, "double rebellion." Pekod: Or, "punishment." These symbolic names for Babylon portray her sin. She was the hammer that broke the nations. She is now broken and shattered. God opened the armory of His weapons that He uses against the nations. He unleashed His weapons upon the nation that had tormented and destroyed so many other nations. Babylon was a warrior nation, and thus God was a strong warrior against her. As Babylon had snared other nations, so she was snared. The city of Babylon fell to the Medes and Persians with very little struggle. The Babylonian Empire capitulated without any major battle, though she had been built as a result of victories in great battles. 50:28 Vengeance: Babylon's destruction of the temple was to the Babylonians a sign that they had overcome the God of the Jews. Thus judgment on Babylon was God's vengeance on them for thinking that they had defeated the God of the Jews. Those in Jerusalem, therefore, would rejoice when the announcement would be made that Babylon had fallen. 50:29-32 Babylon was to be rewarded for her work. As she had done to others, so it would be done to her. As she took other nations out of existence, so she would be taken out of existence. As she was proud and arrogant against others, other nations were called to humble her. 50:33,34 Israel is encouraged by her deliverance. Redeemer: Israel was in bondage from which she could not deliver herself. Only God could work among the nations in order to release her from her captivity. Through God's grace, therefore, Israel was released from bondage and brought back to her homeland. However, it took the destruction of her captors in order to accomplish the freedom of His people. And so it has happened in reference to the Christian's deliverance from the kingdom of Satan (See comments Ep 4:7-10). 50:35-40 A sword: As the Babylonians had used the sword to amass their empire, so the sword will devour the nation. All the leaders, princes and priests alike, would suffer from the strike of the sword. Mixed people: Those mercenaries who were in allegiance with the Babylonians, would forsake their
Chapter 50 JUDGMENT AGAINST BABYLON The material of chapters 50 & 51 is focused on the condemnation of Babylon and encouragement of Israel. Each reference to the doom of Babylon is almost always followed by a message of blessing to God's people. The prophecy is in the past tense, and thus in her infancy as a nation, Babylon is portrayed as overthrown. 50:1-3 Since Babylon manifested her arrogance among the nations, then the news of her condemnation would go forth to the nations. Her enemy out of the north, a coalition between the Medes and Persians, would overthrow her. Bel ... Marduk: The god of the Chaldeans (Bel) was eventually identified with the god of the Babylonians (Marduk). When the kingdom fell, the national god also fell. 50:4-10 The captives are encouraged by the announcement of the fall of Babylon. The fall would be so great that Babylon's demise would be used in apocalyptic literature to symbolize God's overthrow of kingdoms that men thought would never be overthrown (See comments Rv 14:8). Israel ... Judah: A remnant of all the tribes of Israel would be restored to their homeland in Palestine. God never intended to bring all Israelites back to Palestine. He promised that only a representative remnant of all twelve tribes be restored to the land in order to reestablish the identity of Israel as a nation (See comments Er & Ne). Once the identity was reestablished, then it would be known that all prophecies concerning the Messiah would be fulfilled when the fullness of time came (Gl 4:4). Perpetual covenant: The exiles would set their faces toward Jerusalem and renew the covenant that they had broken with the Lord. Their former leaders (shepherds) who would have died by the time of the return, had led them away from the Lord by their apostasy to idol religiosity. It was they who had sinned against the Lord. The Assyrians and Babylonians who devoured them claimed innocence. However, they did not give credit to God for their victories over God's people. They claimed the conquests for themselves. Through the prophets of Israel and Judah, they could have known that God was working through them, but they refused to give God credit for using them to chastise His people. Flee away from the midst of Babylon: The people of God are encouraged to flee from Babylon as refugees. God would bring judgment upon her, and thus she was coming to an end. As she had destroyed the nationhood of others, so she would be likewise destroyed never to exist again. 50:11-16 The condemnation of Babylon in the text continues by depicting the fall of the city. She proclaimed herself to
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commitment and allow the empire to fall. Though their soldiers were fierce against those they conquered, they would become feeble as women. She would be plundered of her riches and made ashamed of her idols, which idol gods would not deliver her in her day of calamity. Sodom and Gomorrah: As the cities of Sodom and Gomorrah ceased to exist, so would the Babylonian Empire. People continue to exist who make up empires, but the government, kings and princes, cease, no longer to rise again. Since many of the ancient empires were based on the leadership of a predominant king, and his son or sons who reigned after him, when the dynasty was terminated, the empire ceased to exist. So it would be with the Babylonian Empire. The people of the empire would continue under the control of a new empire. 50:41-46 Many kings: A coalition between the Medes and Persians took over the Babylonian Empire in 539 B.C. No mercy: As Babylon had shown no mercy to the nations she conquered, no mercy would be shown to her. King of Babylon: See Daniel 5 where Belshazzar was given a sign of his doom. Outcry is heard among the nations: The fall of the Babylonian Empire caused great joy among all the nations who had succumbed to her might. All those exiles who had been taken from their homelands rejoiced over the empire that had decimated their homelands. There was no remorse over the fall of the Babylonian Empire.
therefore, to ignore the evidence of God in the created world in order to follow after something that has been created after the imagination of men. For this reason, the invention of idols is a disgrace to the thinking of men. Idols are the result of men who seek to deceive themselves by believing their own lies. 51:20-23 You are My battle ax: God used the Babylonians to punish Judah, as He used the Assyrians to punish Israel. But each nation, though used by God, did not give credit to God for their existence or accomplishments. They were pagan nations who simply sowed havoc among God's people, submitting them to slavery throughout their empires. For this reason, they would reap what they had sown. The consequence of their maltreatment of God's people would be their annihilation from existence. These two empires would never exist again in history. 51:24-26 Nebuchadnezzar had exalted the Babylonian Empire as a mountain over the nations. But in her punishment by God, she would be leveled as the flat plain on which the city was originally built. 51:27-33 The combined nations of the Medes and Persians would strike the Babylonians. The Medes possibly took the leadership in assembling a coalition of people from surrounding nations. What is portrayed in this prophecy, and what possibly happened, was that the city of Babylon fell without a battle. The Babylonian soldiers are pictured as staying in the barracks, and thus they made no effort to ward off the offensive of the Medes and Persians. Babylon fell without a major battle being fought. 51:34-40 The violence done to me ... upon Babylon: Though Nebuchadnezzar had committed atrocities against Israel, those who ruled the Babylonian Empire after his death would pay the price. The reason for the destruction of the empire, therefore, was because of Nebuchadnezzar's maltreatment of the people of God during his reign. Take vengeance: God's work through the Medo-Persians to bring down the Babylonian Empire was an act of vengeance. Since God's people were helpless in delivering themselves, God came to their rescue. Make her springs dry: The figure here is evidently taken from the hanging gardens of Babylon. Water was also channeled into the city where it was made into waterfalls, and thus cooled houses. When the waters were dried up, the people sweltered in the extreme heat of the region. 51:41-44 Sheshach: Some believe that this was a code word for Babylon. Feast: Reference could possibly be to Belshazzar's feast in Daniel 5. Astonishment: No one thought that Babylon would fall. She was so powerful because of her warrior culture that there was no nation who could defeat her. Nevertheless, the one true God punished the false god Bel. Babylon would no longer be the power to which the nations of the Near East would submit. 51:45-51 If one would save his life, then he must flee out of the city of Babylon, for it would fall. Though written over seventy years before the fall of Babylon, God had already made the judgment that the city fall. Before Nebuchadnezzar destroyed Jerusalem, God in His foreknowledge had already consigned the fall of Babylon. And when she did eventually
Chapter 51 51:1-10 Winnow: As a wind separates the chaff from the wheat, the enemy of Babylon would blow her away as chaff. The archers of the enemy would shoot their arrows through the strongest armor of the Babylonians. She is to be utterly destroyed because of her sin against God's people. Not been forsaken: These prophecies of the doom of Babylon were made many years before Babylon fell. When the prophecies were fulfilled, Israel would know that God had not forsaken His people. Flee: If one would save his life, then he must flee from Babylon. Since she is beyond healing, as was Israel and Judah in their days of apostasy, then there would be no healing. Revealed our righteousness: The destruction of Babylon was the vindication of God's people. 51:11-14 The Medes: The wind that would blow through Babylon is mentioned here in writing over seventy years before the Medo-Persians conquered Babylon in 539 B.C. We can be sure that the captive Jews were watching with anticipation the affairs of the international community in the years immediately before the completion of the seventy years of captivity. We would assume, therefore, that when Cyrus led the Medo-Persian coalition into the city of Babylon, that he had the support of the Jewish community that was scattered throughout the former Assyrian and Babylonian territories to which they had been taken captive. It may have been because of this support that Cyrus was generous in commissioning the Jews' return to their homeland in 536 B.C. 51:15-19 Since it is reasonable to conclude that God is the creator of all things, then idolatry, which is the manifestation of the spiritual inventions of man, is insane. God has revealed Himself to those He created (Rm 1:20). It is foolish,
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Lachish Letters, the Babylonian Chronicle, and inscriptions in Egypt. 52:8-11 See 2 Kg 6 & 7. Zedekiah cowardly fled from the scene, realizing that the prophecy of Jeremiah of his captivity was going to take place. His flight from the people manifested his character and attitude in reference to being a leader for the people. He was a coward who thought only of himself. When morally degraded leaders assume to be leaders of a country, they often forget that their leadership role includes moral leadership, as well as leadership in government. The private life of good leaders is never something known only to themselves. Good leaders lead by the example of their lives. 52:12-16 See 2 Kg 25:8-12. Since Jerusalem had suffered through earlier captivities, and yet was left standing, we would assume that the original plan of Nebuchadnezzar was not to destroy the city or the temple. But because of the defiance of Zedekiah and those he led, in this final conquest of the city he commissioned Nebuzaradan to level the city as punishment to the Jewish nation. Such was in fulfillment of prophecy, for God wanted Israel completely humbled. He wanted Israel as an independent nation to end. He wanted the centralization of their faith and government through earthly kings to come to a close. The same end of Israel would come in about five hundred years from this date. When Jesus came, God again wanted to signal the end of Israel through the destruction of Jerusalem (See comments Mt 24). When Jerusalem was destroyed in A.D. 70, God brought Israel to a final ending, never to restore the nation again as part of His work. 52:17-23 See 2 Kg 25:13-17. Nothing is said of the ark of the covenant. If it still existed at this time it would surely have been taken to Babylon. Some historians believe that it was taken to Egypt in an earlier raid on Jerusalem during the first part of the reign of Rehoboam. The description of some of the temple structures that was given here by Jeremiah was possibly for the benefit of those who would after the captivity rebuild the temple. When the returnees came again to Jerusalem during the days of Ezra and Nehemiah, they rebuilt the temple. However, the temple they built was not of the grandeur of the temple that had been built by Solomon and was destroyed by Nebuchadnezzar. 52:24-27 See 2 Kg 25:13-17 (See Jr 29:11 – 43:7). Riblah: This was possibly the city where Nebuchadnezzar set up his command center during the raid of the cities of Palestine. From this location, he sent out his army under the leadership of his commanders. It was thus from this city that the captives were assembled in order to be marched off to Babylon. 52:28-30 The number of captives that are listed here are found nowhere else in the Bible. The deportation of 3,023 captives in the seventh year of Nebuchadnezzar's reign is recorded in 2 Kings 24:12-14, but there it is recorded that he took 10,000 captives. Jeremiah's account is a record of only the fighting men, whereas the account in 2 Kings is a record of men, women and children. Seventh year: The beginning of the reign of kings was carried out in two different ways. Here, the system of registering the beginning of the reign of a king was to date his reign from the beginning of the first year when he ascended to the throne. In the 2 Kings account, the
fall, all who were affected by Babylon on earth were joined with angelic beings in singing for joy over her fall (Compare comments Rv 14). You who have escaped: They must never forget that Jerusalem and the temple were desecrated by those who were unbelievers. They must never forget the shame that was brought upon God by the destruction of those things in Judah that represented the presence of God. 51:52-58 Though Babylon had fortified herself against the strongest attacks, those who would plunder the city had arrived. No fortification would stand against God's decree that the city fall. The attackers would be like a surging wave that cannot be stopped. It was a time of God's retribution upon those who had persecuted His people. Babylon's fall, therefore, was repayment for what Babylon had done to others. Drunk: The leaders of Babylon were disoriented as a drunk, and thus could not organize the forces of the nation against the attackers. 51:59-64 Since Zedekiah made a visit to Babylon in the fourth year of his reign, the year would be 594 B.C. Though Jeremiah had formerly prophesied that Babylon would destroy Jerusalem and take God's people into captivity, his prophecy of these words foretell the fall of Babylon. Jeremiah wanted Nebuchadnezzar to know that Babylon would not escape the vengeance of God for what he was about to do to Jerusalem in 586 B.C. Seraiah: He was possibly the brother of Baruch who accompanied Zedekiah on his trip to Babylon. Read all these words: The sending and reading of the scroll would bring comfort to those who were already in captivity. It would give them a message of expectation. They would be looking for the time when Babylon would fall. When the city eventually fell to the Medes and Persians in 539 B.C., the captives knew what it meant. They knew that it was time to return to their homeland. Cast it into the middle of the Euphrates: When the Babylonian Empire fell to the Medes and Persians, it never resurfaced again as a nation in the history of mankind. It was simply one of those empires of yesteryear that passed through time for God's use in disciplining His people. We know of the Babylon Empire today only because of the historical mention of it in the Bible and archaeological discoveries that confirm its past existence.
Chapter 52 HISTORICAL PRONOUNCEMENTS 52:1-3 Zedekiah: See 2 Kg 24:18-20. Zedekiah lived after the wickedness of Jehoiakim, who was one of the most wicked kings of Judah. The moral leadership of Judah at the end of its existence was so digressed away from the moral standards of God, that the people had no example of morals before them to follow. When the leaders of any nation are morally degraded, the people of the nation follow. 52:4-7 Jerusalem ... was besieged: See 2 Kg 25:1-5. The wicked leadership of the kings of Judah was one thing that led to the destruction of Jerusalem and captivity of the people. At the end of a 30-month siege, the city of Jerusalem fell to the Babylonians on July 18, 586 B.C. The biblical records of this event are found in this text, the Kings and Chronicles, and Ezekiel. Secular records of the fall can be found in the
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to Babylon as a prize and symbol of his conquest of each nation he conquered. Among those kings was Jehoiachin, whom he exalted in captivity and gave a daily ration of food. Jehoiachin was taken into captivity when he was only eighteen years old, and thus he grew up in captivity (2 Kg 24:8-15). He was taken in the 597 B.C. captivity. He humbled himself before his captors, and thus gained their respect. He was thus recognized as royalty in captivity, and given a place of honor at the king's table. Archaeologists discovered several years ago over 300 clay tablets that contain the administrative records of the Babylonian Empire. Jehoiachin is mentioned on four of these tablets. These tablets date from 595 to 570 B.C. The four tablets mention food rations that were given to Jehoiachin and his entourage. Jehoiachin is named as the "king of the land of Judah." The tablets also mention rations that were given to the sons of Jehoiachin.
system was used to allow one year to pass before counting the beginning of the king's reign at the end of the first year of reign. He had thus actually been on the throne for one year. Eighteenth year of Nebuchadnezzar: This would be a conquest of Jerusalem in 587 B.C. Twenty-third year: There is no mention of this deportation in the Scriptures. However, the Jewish historian Josephus in the first century A.D. mentions that Nebuchadnezzar campaigned in Egypt in the twenty-third year of his reign, where he captured and took Jews into captivity. These may have been the Jews who fled there after the rebellion of Gedaliah. 52:31-34 Evil-merodach: This king succeeded Nebuchadnezzar II. He was a lawless king. He was killed by his brotherin-law, Neriglissar, having reigned a little over one year from 562-560 B.C. Above the throne of the kings who were with him: It may have been that Nebuchadnezzar took a king alive
Lamentations
WRITER
There is no identity of the writer of this book. It has been traditionally believed that the writer was Jeremiah who was an eyewitness to the calamity that befell Jerusalem. He wrote these words as a lament over the fall of the city and the termination of national Israel as an independent nation. There are many similarities between this book and the book of Jeremiah. The Septuagint, as well as the ancient Syriac, Arabic and Vulgate translations, attribute the authorship of the book to Jeremiah. There is no conclusive evidence that he was not the author. Those who question the authorship of Jeremiah point out that the acrostic literary style of the five poems, and the presence of new terms and phrases that are not common in the book of Jeremiah, suggest another writer.
However, the many similarities between the two books seem to outweigh any justified denial of Jeremiah's authorship (Compare Jr 7:21 with Lm 1:15 and Jr 9:1,18 with Lm 1:6). Jeremiah's emotional temperament and sensitive nature that are evident in both books are strong arguments for the traditional view that Jeremiah was indeed the writer. The statement in 2 Chronicles 35:25 should not be used as evidence that Jeremiah wrote the book. The 2 Chronicles statement was a reference to writing a lamentation after the death of King Josiah. However, other than identifying Jeremiah with the writing of lamentation literature, the death of Josiah took place many years before the setting of the writing of the lamentations of this book over a fallen Jerusalem.
DATE
The lamentations that the writer pours out over Jerusalem indicate that he personally experienced the calamity of the fall of Jerusalem and the hardships of the residents of the land and the captives that immediately
followed. Since the destruction of Jerusalem took place in 586 B.C., most Bible students date the book to have been written shortly after the arrival of the captives to Babylon.
BOOK
This is a book of five poems, with the fifth being in the form of a prayer. In the Hebrew text, the first four poems are alphabetic acrostics of the Hebrew alphabet. It is difficult to determine why the writer used an acrostic style of writing, other than the fact that such a style of writing may have been for the purpose of aiding memorization of the book. The first four poems are dirges over the devastation of the land, Jerusalem and the people. They were possibly written as such to be recited by the people in expressing their sorrow over the fall of Jerusalem, which fall symbolized the termination of Israel as a free and inde-
pendent nation. The meaning that is expressed in the poems is repentance, and a confession of Israel's sin of apostasy. In their confession, they understood that God was just in overthrowing Jerusalem. The dirges were written, therefore, for the purpose of motivating the first generation of captives to confess their sins in order to change their culture of rebellion on behalf of their children and grandchildren. In order for a new generation of Jews to be born into the world and grow up obedient to God, their fathers had to confess to their apostasy from God. In doing so, they could train up their children by example to once again be the people of God.
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thus no relief from the grief that the people were suffering. The people were choked with tears and no one came to comfort them. Menstruate woman: The people are shunned as an unclean woman during her menstruate time.
Song Of A Mourning City
(1:1-22) Outline: (1) Desolation of the city (1:1-7), (2) Sin of the city (1:811), (3) Pleas of the city (1:12-17), (4) Prayer of the city (1:18-22)
Chapter 1 DESOLATION OF THE CITY 1:1-7 Jerusalem is here personified as a woman from whom her husband and children have been taken. She is a widow who mourns. In view of her origins, the question is how this could have happened. The greatness of her past history emphasized the extent of her mourning in loneliness. Her lovers: These were those with whom Jerusalem had made political alliances. She was betrayed by those who were supposed to help her. No one to comfort her: In the day of her calamity, none of the nations with whom she had made alliances were able to aid her. Roads to Zion: No one went to the feasts in Jerusalem, for the city was destroyed. The feasts had stopped, and the priests sighed for lack of those to whom they could minister in the sacrifices. The people had become slaves to their Babylonian masters. The masters thus prospered because of the great number of Jews they had taken for slaves. The Lord has afflicted her: Her misery was the result of the judgment of God upon her sins. Daughter of Zion: Throughout the book this would be a personification of Jerusalem, the offspring of the people of Israel. Princes: There was no more strength in the leadership of Israel. While in the misery of captivity, the people remembered the good old days when they enjoyed pleasant things. They cried out, therefore, because they realized that they had lost all as a result of their transgressions.
PRAYER OF THE CITY 1:18-22 I have rebelled: The road to repentance and restitution begins with admission of one's own sin. Hear: Jerusalem wanted others to learn from her example of rebellion. She wanted the world to understand that rebellion against the commandments of God would cause one to reap the consequences of God's judgment. My lovers: The nations in which the Israelites trusted for deliverance, forsook her. As Egypt, they too were punished for working against God's plan to discipline His people for their rebellion. Priests ... elders: When the calamity came, the character of the religious and civic leaders was manifested as they selfishly sought for their own survival. My spirit is greatly troubled: By the admission of guilt, the people resigned themselves to the punishment of God. In doing this, they understood that where they went in apostasy they must never go again. In their admission of guilt, they cried out for vindication. Do to them: God had formerly spoken through the prophets that He would bring calamity on those who afflicted His people. Though God worked through Assyria and Babylonia in order to discipline His people, the nations arrogantly carried out their work to destroy Israel completely. Their arrogance became the foundation upon which God rendered to them just judgment. The surrounding nations who rejoiced in the destruction of Judah and Jerusalem would suffer the same because of their rejoicing over the calamity of God's people.
SIN OF THE CITY 1:8-11 Grievously sinned: Her sin was grievous because it became the culture by which she lived. She became inwardly perverse. She thus became unclean as a menstruate woman. She had digressed to an evil heart of wickedness. Seen her nakedness: Her wicked character became known to all, and thus all turned from her. The people lived for the present. Because they followed after the ways of a perverse culture, they did not remember where God said they would end up if they turned from Him. Her pleasant things: Her conquerors entered the temple and took all the bronze utensils and carried them away to Babylon. Given their treasures: The people gave over the city in order to survive the calamity of the city.
Song Of A Broken People
(2:1-22) Outline: (1) Destroyer of the people (2:1-10), (2) Anguish of the people (2:11-17), (3) Pleas of the people (2:20-22)
Chapter 2 This second poem expands the thoughts of the previous poem. It is a general lamentation of all the people of Israel, but particularly those of Judah and Jerusalem. The people recognized their apostasy, and thus accepted their national calamity as God's punishment for their apostasy.
DESTROYER OF THE PEOPLE 2:1-10 Jacob ... Judah: God is identified as the One who has worked against Jacob (Israel) and Judah in the time of their apostasy. He was the one who poured out judgment upon the people. His anger: Because they had rebelled against the will of God, they fell into the hands of God, and thus experienced His wrath (Hb 10:31). Cloud: They were overwhelmed with calamity. The beauty of Israel: The temple was torn down by the Babylonians. This religious symbol in which they had so much pride was taken away. His footstool: The mercy seat of the temple was destroyed. Horn of Israel: God brought the strength of Israel to a close. All the strength of the nation that was symbolized by structures and rulers in
PLEAS OF THE CITY 1:12-17 The personification of a forsaken and desolate Jerusalem continues in these verses. All you who pass by: A desperate cry from Judah is made to all. The city begs for compassion. There is a confession in these words. She confesses that her calamity led to her Divine punishment. Nevertheless, she cried out from a heart of sorrow over her past transgressions. Fire into my bones: God's chastisement had subdued the inhabitants. They are woven: Her sins were woven into a yoke that was laid upon her neck. The young men either died in war, or had been taken into captivity. There was
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Jerusalem was brought to an end. National Israel as a glorious independent state was brought to a close. Nothing remained to identify her as a nation among the nations of the world. The destruction was total. Taken away His tabernacle: The glorious temple of stone and glamour was swept away as if it were a gardener's booth made of branches and leaves. King and priest: The civil head of state and the religious leaders were terminated. The identity of the nation through these figures was taken away, and thus Israel could no longer be identified as an independent state.
by God's protective care. They were thus known among the nations as a chosen people. However, when they forsook the One who created them as a nation, they had to be terminated, for in the termination the nations had to see that God would not allow the apostasy of His chosen people to another god.
PLEAS OF THE PEOPLE 2:18,19 Jeremiah expressed a prayer for the people in these two verses. Wall: The walls of the cities metaphorically stood for the people. In this prayer, the people cried out to God for deliverance. 2:20-22 Jeremiah expressed the feelings of the people. They asked for God to reconsider them. They asked for a second chance. In doing so, the prophet rehearsed some of the terrible things that transpired during the destruction of Jerusalem. Their hope was in the fact that the God of mercy could not be indifferent concerning their plight.
ANGUISH OF THE PEOPLE 2:11-17 My ... tears: The devastation and termination of the Israelite state brought grief to the prophet (See Jr 9:1; 14:17). As an Israelite, Jeremiah was loyal to Israel for he understood that the Israelites were the people of God. Seeing and experiencing the termination of Israel as an independent state, brought great sorrow in his heart. One must imagine the termination of his own country as if it had been in existence for almost one thousand years, and then came to an end in a matter of months. The extreme anguish that Jeremiah and the captives experienced would have certainly been unbearable. The nature of the message of Lamentations must be understood in view of the fact that a nation that existed for one thousand years had come to an end. To what will I compare you: No other nation that had existed as long as Israel was brought to such a climatic conclusion in such a short time. Your prophets: The false prophets to which the people listened had given them false hopes of an early restoration. Not discovered your iniquity: Instead of preaching against the sin of the people, the false prophets condoned their wicked behavior. By doing such, they actually sealed the fate of the nation. Misleading oracles: The false prophets preached what the people wanted to hear, and what the people wanted to hear was confirmation of their idolatrous behavior. The false prophets, therefore, must take responsibility for the fall of the nation (See Jr 14:14-16; 23:9-40). Those preachers who will not take a stand for what the word of God says, are allowing the people to turn away from God. Though His people are not destroyed in time as Israel, apostates will be destroyed at the end of time (2 Th 2:6-9). Opened their mouth against you: Israel became arrogant in claiming to be a special nation that had been created by God. She announced this to all other nations, assuming that God had rejected other nations when He chose her. But now that she was taken out of existence, the other nations mocked the Israelites for their arrogance. They mocked the "national god" whom Israel claimed would never allow her to go out of existence as a nation. Her termination, therefore, became an occasion for other nations to mock the God of Israel, saying that He was no different than their own nationalistic gods. He has fulfilled His word: God was good for His word. When He gave Israel the law at Mount Sinai, He told Israel that if they forsook His commandments, He would forsake them, and then bring them to destruction (Lv 26:16; Dt 28). The point was that with great privilege there comes great responsibility. Israel had the privilege of being a chosen people, and thus protected from the hostility of the nations
The Weeping Prophet
(3:1-66) Outline: (1) Lament from desperation (3:1-18), (2) Confession of faith (3:19-39), (3) Call for repentance (3:40-47), (4) Intercession (3:48-54), (5) Appeal for help (3:55-66)
Chapter 3 LAMENT FROM DESPERATION The background of this poem rested on the events of Jeremiah's life that are expressed in Jeremiah 20 & 38. Except for verses 40-47, this poem expresses the feelings of an individual. The individual, Jeremiah, expressed his emotions for the people. The problems of the people found their expression in the problems and inner turmoil of Jeremiah. 3:1-18 Each individual was an expression of the suffering of the nation. As the nation, Jeremiah bore the burden of the calamity, and thus the griefs of all the people. God had turned the brightness of life into a dim and hopeless future. They suffered from a national depression. And because the future was so dark, it was as if he were dead. In reality, the nation was dead. It was dead as an independent nation residing in a specific land. In God's chastisement of the nation, all joy was taken from the people. Because they had been fenced in by captivity, they had lost their freedom. The Babylonians sought to destroy their national identity by making them bow down to Babylonian gods. The Israelites cried out in captivity, but they would not regain their freedom until they had accomplished the seventy years of captivity. Their cries for freedom within the designated time of captivity, therefore, were not answered. In their predicament of captivity, God remained against them as a fierce bear or lion. As Jeremiah during his ministry was taunted by the people, now the nations taunted the captives. They were reaping what they had sown. Wormwood: This was a bitter substance as gall. Forgot happiness: As the years of captivity would progress, the people would forget what it was like when they lived in prosperity in the land of milk and honey. Only their children and grandchildren would have a chance to return to the land (See comments Er & Ne). All those who were taken into captivity would die in captivity.
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CONFESSION OF FAITH 3:19-39 In the previous statements, the prophet poured out his heart in grief. And now, he waited for a response from God. He thus prayed that God remember his affliction and the affliction of the entire nation. The people had been humbled because of the apostasy and humiliated because of captivity and the loss of their national identity. But in his state of humiliation, Jeremiah remembered that God does not despise the broken. He remembered that God is compassionate, and thus he found hope in the fact that a compassionate God would not leave him and the nation in a state of destitution. Great is Your faithfulness: God is faithful to the broken because He is compassionate. My portion: God is the fullness of all our desires. And because He is such, only in Him is there hope. One discovers the faithfulness of God through obedience to His will. Yoke of his youth: When disciplined as a youth, one disciplines himself when an adult. Israel would thus remember the discipline of God in her youth in order to restore the same for herself as an adult. Only in this would she be saved from the result of her apostasy. He gives his cheek: They would be blessed if they endured the humiliation of captivity. Their abasement would eventually lead to a restoration of their freedom. Therefore, they must endure hardship in order to be molded after the character of their Creator (Compare Is 50:6; Mt 5:36). Not reject forever: When the molding of the character of the people was complete, then restoration would occur. They must, therefore, see the work of God in their suffering. God allows suffering to come in order to mold our character for eternal dwelling. For this reason, we must not despise the chastisement of the Lord. He does not afflict willingly: God is not mean. He has eternity in view. His chastisement is for the purpose of restoring us to His ways, and thus mold us for eternal dwelling with Him. For this reason, we count it with all joy when we fall into different trials (Js 1:1,2). The grief into which He allowed His children to go, caused Him grief. When Israel left God, they placed themselves in the realm of Satan's work. It was Satan who ravaged the nation. God only allowed Satan to have his way with His people. God is not fiendish. He allows us to live in an environment wherein Satan goes about as a roaring lion, seeking whom he may devour (1 Pt 5:8). But Satan is a bound lion (Rv 21:1-6).
cause they went into apostasy, and did not live according to His law, He would not hear their prayers. Prayer is answered only when one prays according to the will of God (Ps 66:18; see comments 1 Jn 5:14).
INTERCESSION 3:48-54 Destruction of the daughter: Jeremiah cried out to God because of his remorse over the moral apostasy of the people, and the destruction that resulted from God's chastisement of the people. Until the Lord looks down: He would plead without ceasing until the Lord took notice of the plight of His people (Compare Mt 15:21-28; 1 Th 5:17). He would pray until there was an answer. The dungeon: Jeremiah recalled his own experience in the cistern when he was rejected by the people (Jr 38:6-13). Now the entire nation was in the pit of captivity, and thus needed to pray for deliverance.
APPEAL FOR HELP 3:55-66 Jeremiah recalled the time when God answered his prayer for deliverance from the cistern into which the people had earlier cast him. And now, he prays that God will remember His people in the pit of captivity. Repay them: Those who cast Jeremiah in the cistern were gone. They had failed to heed his warning that unless they gave themselves over to the Babylonians, they would die by the sword. They did not surrender, and subsequently, they died. At the time of writing, Jeremiah sees God's people as cast into the dungeon of captivity. He called on God to render to the captors the same judgment that He had rendered to those who had personally cast him into the dungeon before the fall of Jerusalem.
The Desolate Kingdom
(4:1-22) Outline: (1) Consequences of sin (4:1-12), (2) Power of sin (4:1316), (3) Vanity of the past (4:17-20), (4) Condemnation of Edom (4:21,22)
Chapter 4 CONSEQUENCES OF SIN This chapter is a poem of contrasts between the former state of Jerusalem and what was left after the destruction of the city by the Babylonians in 586 B.C. The description that is given here of the society prior to the destruction manifests the depths to which the people went in moral degradation. 4:1-12 Dim: The once brilliant city was changed to a place of devastation. The description of the change in the moral fiber of the society is here presented as a dirge. Jerusalem was once a glorious product of the people, but at the time of writing it was in ashes. The ashes of the temple were scattered throughout the streets of the city. A generation of youth lie dead in the streets. Like broken pitchers of the potter, they lie dead, and thus the people to whom this prophecy was addressed no longer had a future in the land. During the 30month siege against the city by the Babylonians, conditions became so bad in the city that mothers ate their children. They became like violent monsters who turned against their own children. Ostriches were noted for their neglect of their off-
CALL FOR REPENTANCE 3:40-47 In this section the writer placed himself with the people, and thus used the third person pronoun. Examine our ways: Before there can be repentance, admission of one's sin must take place. We have transgressed: After admission of sin, comes confession. Israel could not find her way back to God unless she realized that she had strayed from His commandments. One of the reasons why the nation was destroyed was because the people did not know that they had strayed from God. They could not repent because they did not realize that they had sinned. You have slain: God did what He promised. He brought destruction on the people because they broke their covenant relationship with Him. In their apostasy, they transgressed the conditions of the covenant. Cloud: Be-
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spring, and thus the mothers of the besieged city became the same in reference to their children (Jb 39:13-17). Embrace ash heaps: Conditions in the besieged city became so bad that the inhabitants dug through the city dumps looking for food. Sodom: The fate of the people was worse than Sodom, for Sodom was destroyed in a moment. The pitiful condition of the inhabitants of Jerusalem went on for months during the siege of the city. Her princes: The rulers who once paraded themselves before the people in fine garments were now either dead or paraded off to Babylon in the rags of a captive. Though their bodies were once fat from the lavish living style they had enjoyed, they were now skin and bones.
28). Edom should rejoice while she could, for calamity was coming her way. She would fall in a drunken stupor. Punishment ... completed: In comparison to the future of Edom with Judah, Judah had a future, but Edom did not. Edom would be terminated as an existing nation among the nations of the world (Ob 18).
Appeal Of A Penitent People
(5:1-22) Outline: (1) Appeal for mercy (5:1-6), (2) Disasters from sin (5:718), (3) Appeal to God (5:19-22)
Chapter 5 APPEAL FOR MERCY This last poem is a prayer, though it is not written in the style of an alphabetic acrostic. In the prayer, the writer reflects on the past calamities of the people in order to make a plea God for compassion. The confessions of the sins of the past are a plea for the mercy of God. 5:1-6 Remember: This word is used as a plea to God. God does not forget. His children plea to Him to remember and to enact His promises to deliver them from their dire circumstances. In their captivity, the people were helpless as orphans and widows. They had to buy from their captors the basic things of life in order to exist. After the destruction of Jerusalem, the poorest of the land were left by the Babylonians. The picture here may be that these poor Israelites, who were left in the land, had to buy water and wood that was formerly theirs as a part of their ownership of the land. They were now strangers in their own land. They lived as forced slaves in their own land, as well as slaves in the land of their captors. Submitted to Egypt: They were humiliated to the point of having to buy from Egypt and Assyria in order not to starve.
POWER OF SIN 4:13-16 Because of the sins of her prophets ... priests: The destruction of national Israel as an independent state was the result of the religious leaders of the people. The same would happen again in history in A.D. 70 with another destruction of Jerusalem by the Romans (See comments Mt 24). Because of their ignorance of the word of God, the erroneous falsehoods they preached, and their immoral behavior of their lives, the religious leadership brought the nation to a close (See comments Hs 4:6). Shed blood: The religious leaders were guilty of murder in the sense that the faithful people within the besieged city had to pay the price of death because they were victims of a leadership who held the people in bondage. People do not respect the priests ... elders: Once the end finally came, the people realized that their leaders led them in the wrong direction. They had preached peace when there was no peace (Jr 6:14). They did not preach against the sins of the people lest they lose their support from the people. They followed the road of popularity among the people instead of turning the people from the error of their ways. Both they and the people believed a lie, therefore, both were condemned for believing it (2 Th 2:9-12; see Jr 5:31; 6:13; 23:11-16).
DISASTERS FROM SIN 5:7-18 Fathers have sinned ... borne their iniquities: The fathers had gone into apostasy, and subsequently, the children had to bear the burden of captivity. The children reaped the consequences of their fathers' sins, not the guilt for their sin. For this reason, the children could enjoy the mercy of God, though the fathers had to die in captivity as slaves. Sword of the wilderness: The raiders of the desert endangered their lives when they wandered in scavenging for anything to eat. Skin is hot: They suffered from the fever of starvation. They were a remnant people left in a devastated land. They were the survivors of a national disaster that was the result of the sins of the fathers. They were morally despondent because there was no hope for the future. Jeremiah's plea, therefore, was that God show mercy.
VANITY OF THE PAST 4:17-20 Help was useless: Judah thought that the Egyptians would come to their aid (See Jr 7). However, the Babylonians turned from the siege of Jerusalem for a short time in order to defeat the Egyptians, sending them back to Egypt. Then in 582/81 B.C., the Babylonians ravaged the land of Egypt. Swifter than eagles: There was no place to which the Jews could go to escape the Babylonians. Zedekiah fled from the city, but the Babylonians caught him (Jr 39:4-7). A remnant of defiant Jews fled to Egypt after they assassinated Gedaliah, but the Babylonians went into Egypt and killed most of them.
CONDEMNATION OF EDOM 4:21,22 The Edomites were always antagonistic of Israel, though they were descendants of Abraham through Esau. However, Edom's arrogance against Israel finally brought her to national extinction. When Jerusalem was under attack from the Babylonians, Edom sided with the enemies of the Jews. She even went as far as to grab some of the land possessions of the Israelites (See Ez 35:10-12). Rejoice and be glad: This is an irony. The cup: This was the cup of judgment (Jr 25:15-
APPEAL TO GOD 5:19-22 These words, though written by the prophet who knew that God had not forgotten them, voices the feelings of the people. In their despair, the people reach out to God for help. They had reached the lowest point of human survival, and thus were ready for a turn in international events that might bring favor upon them as a people. God was at the time
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of their agony working among the nations in order to raise up the Medo-Persian Empire against the Babylonians. When this eventually happened within a generation from the time of this writing, the Jews would once again enjoy the relief that would
come when their brothers would return from their captivity in the east to aid in the reconstruction of the land. They would discover that they were not utterly rejected by God. They would discover that God was still watching over His people.
Ezekiel
WRITER
destiny that he had to fulfill (1:3 – 3:11). It was his mission to encourage the Israelites in captivity by helping them to understand that God was in control of all things. Their captivity was in the plan of God, and thus they should resign themselves to the fact that God would eventually restore them to their land if they repented of their idolatry. The children of the original captives did return to God, and thus they were allowed to go to the promised land. Ezekiel was a married man, though he lost his wife in the 9th year of his captivity and the 4th year of his ministry (24:15-18). She died at the same time the Babylonians began their siege of the city of Jerusalem (24:1,15-18). Contemporary with Ezekiel was Daniel, who prophesied in the city of Babylon. While Daniel lived through the period of seventy years of captivity, Ezekiel probably died before 536 B.C., the date of the release of the captives.
There is no question that Ezekiel, the priest, was the writer of this book (1:3). The meaning of his name is, "God will strengthen." His father's name was Buzi (1:3). He was a priest who descended from Zadok, of the family of Eleazer, the son of Aaron (1:3; see 40:46). He was born in 622 B.C. during the time of King Josiah's reform. When he was twenty-five years old he was taken with the first captives and King Jehoiachin to Babylon in 597 B.C. This was the first Babylonian captivity when Nebuchadnezzar took 10,000 of the most prominent of the people to Babylon (2 Kg 24:14-16). His home in Babylonia was Telabib that was located by the River Chebar, about one hundred kilometers south of Babylon. Ezekiel was called to be a spokesman for God at the age of thirty, the age at which priests assumed their duties. The Lord came to him through a great vision with a personal
DATE
King Josiah died in 609 B.C. at the hands of the Egyptians who were on their way to Carchemish to help the Assyrians defend themselves against the Babylonians. The Israelites selected Jehoahaz, Josiah's son to reign in his place (2 Kg 23:30). However, he reigned only three months before the Egyptians replaced him with Jehoiakim (2 Kg 23:34). Jehoiakim subsequently became a vassal to the Egyptians. But he died and Jehoiachin his son became king. In 597 B.C. Nebuchadnezzar, the king of Babylon, humbled Jerusalem. Jehoiachin reigned only a short time before he and 10,000 Israelites were taken into Babylonian captivity (2 Kg 24:8-16). Though he was taken into captivity, he was still honored as the king of Judah. Zedekiah was then placed on the throne in Jerusalem, and subsequently became a vassal to the king of Babylon (2 Kg 24:17). Zedekiah eventually rebelled against the Babylonians, which rebellion led to the destruction of Jerusalem
in 586 B.C. Jeremiah was God's prophet in Jerusalem before and after the fall of the city. Ezekiel was in Babylon by the River Chebar. Daniel was in the city of Babylon. There were false prophets both in Jerusalem and in Babylon. The false prophets in Babylon were giving the people the false hope that they would in their lifetime return to Palestine (Jr 28:1-4). Before the fall of Jerusalem, they were preaching that the city would never fall (13:16,19). Before the fall of the city, therefore, both Ezekiel and Jeremiah were preaching to the people that God was carrying out His promise that they would go into captivity if they continued in their idolatry. The captives were thus to settle into their captivity until a new generation of Israelites grew up, knowing only the God of heaven (Jr 29:4-10). It was during these years of international turmoil that Ezekiel was called. His ministry extended from 592 to 570 B.C., during which time his oracles were transcribed in this book.
BOOK
ture with cryptic symbols (See intro. to Rv). The reader must always remember that Ezekiel's message was directed to the Israelite captives. The oracles of the book were given in order to pronounce the end of Israel's independent state in Palestine, with hope for the future restoration, and eventually the Messianic age that would be introduced with the coming of the Messiah. Ezekiel carefully dates his material, and thus the book is systematic and the material orderly outlined according to the historical events through which the Israelites were going at the time.
When approaching a study of this book, in different contexts one must often reverse the normal procedure for biblical interpretation. The general rule for biblical interpretation is to understand a text literally, unless the context and style of writing suggests that we must interpret the text figuratively. But many contexts of this book must first be understood in a figurative sense. This is the most unique of all books of the Old Testament. Symbolism and metaphors run throughout the book in proverbs, parables, allegories and dramatically portrayed prophecies. Many contexts were written as apocalyptic litera-
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face of a man: Though commissioned by God, the destroyers were armies of men. Lion: Power and terror. Ox: Unyielding strength. Eagle: Swiftness. The spirit: The army of Nebuchadnezzar was commissioned to be God's judgment by proxy upon the land of Palestine, and specifically, Jerusalem. Wheel: God was with the Babylonian army in order to accomplish His purpose in terminating Israel as an independent nation. The Lord was thus empowering the forces of Babylon to destroy Jerusalem. They could not be stopped. Eyes: The eyes of God were on the rims. He could see in all directions. Beryl: A deep green or blue green color. Firmament: Over the heads of the creatures was the arch of the sky. The throne, or authority of God, was over the marching Babylonian army as it carried out God's judgment on Jerusalem. Likeness ... of a man: This was the revelation of hope in the vision, possibly taking our minds beyond the national calamity of the time, to the ascension and reign of the Son of Man. Rainbow: The rainbow was given to humanity as a symbol of God's continual protection (Gn 9:13-17). After the calamity of the destruction of Jerusalem, and the end of Israel as an independent state, God would continue to protect His people, and thus continue their existence. Fell upon my face: When any man encounters the presence of God, even in such an awesome vision as this, the natural response would be the total submission of one self.
The Call And Commission
(1:1 – 3:27) Outline: (1) The call (1:1-28), (2) The commission (2:1 – 3:27)
Chapter 1 THE CALL 1:1-3 Thirtieth year: It is not known from which event this accounting of years was measured. It has been suggested that this was the thirtieth year of the life of Ezekiel when he was called to be a prophet. In this call, the ministry of Ezekiel as a priest was changed to that of a prophet. The reason for God calling him was to minister to those who were in captivity. It also had specific reference to his ministry among the people who were being given a false hope by false prophets of an immediate restoration to Palestine. The false prophets, who were among the captives, were proclaiming to the people that there would be a return to Palestine in the immediate future (See comments Jr 23 & 29). However, God's prophets were saying that there would be a captivity for seventy years. This meant that the generation to whom Ezekiel ministered would never return to the land. Only their children and grandchildren would return. In the fourth year of the reign of Zedekiah, Jeremiah had sent a letter to the captives explaining this (Jr 51:59). One year after Jeremiah sent the letter, God called Ezekiel. Visions: A vision was a mental picture of an event or action that was so real to the prophet who experienced it that he could not differentiate it from reality. Jehoiachin's captivity: This captivity took place in 597 B.C. River Chebar: This tributary to the Euphrates was located south of the capital, Babylon. This was the location of the ministry of Ezekiel (3:11,15,23; 10:15,20,22; 11:24,25). Hand of the Lord: See 3:14,22; 8:1; 33:22; 37:1; 40:1. The hand of God was for comfort and direction with reference to the faithful. But for the unfaithful, it meant destruction. When God stretches forth His hand, it is good for the righteous, but bad for the unrighteous. 1:4-28 This vision pictured the work of God in bringing judgment upon the remainder of the Israelites through the proxy of the Babylonian army. Ezekiel saw a stormy wind, a wind of judgment. As the army of Assyria that God used to discipline the northern kingdom of Israel came from the north of Palestine, so came God's judgment by proxy through the Babylonians. Since Nebuchadnezzar's army had to follow the Fertile Crescent in order to circumnavigate the Arabian Desert to come into Palestine, they would thus need to approach Israel from the north. Six years from the time of this vision, God would send the Babylonians to Palestine. The presence of God was in the cloud that appeared. Four living creatures: The four arms, or possibly armies, of the Babylonian forces would be unleashed on Judah and Jerusalem. Wings: The forces of Nebuchadnezzar were sent by God, and thus could not be stopped by any earthly army. Joined one to another: This could represent the unity of the forces of Nebuchadnezzar, or a coalition of other armies that were fighting together with the Babylonians who were under the command of King Nebuchadnezzar. Straight forward: Nebuchadnezzar was resolute in his mission to destroy Jerusalem. Each had the
Chapter 2 THE COMMISSION 2:1-5 Son of man: There are eighty-six references in this book to Ezekiel as the "son of man" (See Nm 23:10; Jb 25:6). Reference to him as the son of man was meant to point out that Ezekiel was a man, with all the fallibility of a man without the Spirit of God who would direct him in his ministry as a prophet. The reference was also used by both David and Daniel in reference to the Christ (Ps 8:4; Dn 7:13). However, when used in reference by Jesus throughout His ministry, He designated Himself as the Son of Man. Ezekiel, David and Daniel were referred to as the son of God in order to emphasize the fact that their mission and ministry originated from God. I am sending you: Ezekiel was personally called by God and personally filled with the Spirit in order to deliver a designated message to the Jews in captivity. Rebellious nation: They were a hardheaded generation that would not humble themselves because of their calamity of captivity. 2:6-10 Do not be afraid: They had digressed so far away from God that anyone who came with a message from God was opposed, even to the point of threats of death. In some cases, God's prophets were killed by the ones to whom they were sent (Hb 11:32-40). Briers ... thorns ... scorpions: They were the offspring of their fathers who had rebelled against the will of God. They were a people who had digressed from prickly needles of briers, to hurtful thorns, and then to deadly scorpions. Whether they hear or ... refuse: The preaching of the word of God does not depend on whether people listen or refuse to listen. It was the work of the prophet to deliver God's word to the people, and in doing such, God would stand just for His condemnation of them. If the prophet failed to
492 Ezekiel 3 Dickson Teacher's Bible Commentary
3:16-21 This text reveals the personal accountability of all men in reference to their free-moral response to the word of God. Watchman: Ezekiel had been made a sentry over the people in order to guard them from lies and deceptions (See Is 56:10; Jr 6:17; Hk 2:1). As a watchman, he was given the responsibility to proclaim the word of God. Hear the word from My mouth: A watchman for God does not determine the state and direction of the people with his own word, but with the word of God (Jn 12:48; 1 Pt 4:11). Preachers who do not know the Bible seek to lead by their own charisma or ability to speak. God's leaders, on the other hand, know and obey His word, and thus communicate His word to the people. Die in his iniquity: If one knows the truth, but does not speak to others what he knows, then he will be held accountable for those to whom he did not preach the word of God. If the wicked are not warned, they will still die in their sins. They will die in their ignorance. The Bible nowhere teaches salvation by ignorance (See comments At 4:12; 2 Th 1:6-9). His blood: If the wicked person dies without warning, then the one who had the message that would have given him the opportunity not to die in his sin, would also be guilty. It was the responsibility of Ezekiel to warn the unrighteous. It was not his responsibility to save them. God's people are the medium through whom He seeks to warn all men. But God is the one who will render death to the disobedient. A righteous man turns from his righteousness: There is no such thing as once-saved-always-saved. The righteous man can turn from his life of righteousness, and then lose his soul (Rm 11:22; see comments Rv 2:10). Stumbling block before him: God will take responsibility for allowing free-moral individuals to live in a world wherein temptation exists. He will allow one to sin, but judge him for his sinful way of life because he free-morally chose to sin (2 Th 2:10-12). 3:22-27 Hand of the Lord: Boldness to go forth with the word of God comes when one knows that God is present in his life (See Mt 28:20). Arise, go: After seven days of contemplation, it was time to go to work. They will put bonds on you: Anyone who would preach the truth of God, must expect retribution from those who do not want to hear (At 9:16). The retribution here would come from the people of God, not from the unbelievers. Religious people who are ignorant of the word of God are those who persecute those who preach the word (Compare comments Mt 5:1-12; Mk 7:1-9). Cleave to the roof of your mouth: God wanted to frustrate Ezekiel by not allowing him to preach to Israel for a period of time. Once the word of God burned in his inner soul while he was shut up in his house, then he would be ready to go forth with determination to warn the people. God wanted him to go forth with passion, understanding that it was imperative that the people hear the message that He had given to him.
speak what God had given him to say, he would have been rebellious. Roll of a scroll: The message that was written on both sides of the scroll was not good for the captives. There were lamentations over their predicament, mourning as a result of their plight, and woe if they did not repent and submit to the Lord. The call of God is that they turn to Him in submission to His will.
Chapter 3 3:1-3 Before Ezekiel could go to the people with the word of God, he had to consume it. Because it was sweetness in his mouth, he was motivated to tell others. When one is filled with the word of God, it becomes fire in his bones, and thus he is moved to preach the word. One's belief that the word is from God moves him out of necessity to preach it to others (See comments At 4:20). 3:4-11 Speak with My words: When one speaks for God, he must speak God's word, not his own feelings or imaginations (1 Pt 4:11). If one speaks from his own feelings or imagination, then he is leading the people by his emotional experiences, not the word of God. They would have hearkened: Ezekiel's commission was to all Israel, specifically to those of the captivity. The predicament in which they found themselves at this time in history was the result of their stubborn attitude against God's direction. Though the nations would have listened to what he had to say, the people of Israel would reject the word of his preaching. However, Ezekiel had to understand that the ministry of preaching was not dependent on people listening to the word of God. Prophets were sent to preach, regardless of the receptivity of the people. If the preaching of the word of God moves people to repent, then the people who repent because of the word have a sincere heart for God. When people stop being drawn by the preaching of the word of God, they digress to being drawn by the charismatic personalities of man (See comments 2 Tm 4:1-4). Your forehead strong: In order to accomplish his ministry, Ezekiel had to be an astringent personality. He was to preach what the people did not want to hear, but needed to hear. He sought to lead them where they did not want to go, but needed to go. Nevertheless, he had to preach and lead. Astringent leadership is not determined by the wishes of the people who often do not want to listen to the word of God. Good leaders are determined by their motivation by the word of God, not by the desires of the people (Compare comments At 20:32; Hb 4:12). When people refuse to hear the word of God, the preacher must become more determined than the people in delivering the word of God. A preacher must never be discouraged by those who have no desire to hear the word of God. 3:12-15 In order to emotionally prepare for his mission, Ezekiel had to take the traditional seven days to think through his calling and ministry (See Jb 2:13). We must keep in mind that he was a married man, and thus he may have wanted to consider also the stress that his mission would have on his family. He had a tremendous mission before him, and thus with great prayer and fasting, it was his destiny as a called prophet of God to go forth with the message of God (Compare comments 2 Tm 4:1-5).
Prophecies Before The Fall
(4:1 – 24:27) Outline: (1) 5th year prophecies: Symbolic acts (4:1 – 7:27), (2) 6th year prophecies: Discourses of Judah's destruction (8:1 – 19:14), (3) 7th year prophecies: Abominations of the people (20:1 – 23:49), (4) Prophecy before the fall (24:1-27)
493 Ezekiel 4,5,6 Dickson Teacher's Bible Commentary
Chapter 4 5TH YEAR PROPHECIES: SYMBOLIC ACTS The prophecies of this text were acted out in a dramatic display before the people. Visual aids were used in order to portray the meaning of the prophecies. 4:1-3 This was a prophecy of the siege of Jerusalem. The siege began about four years after this prophecy and lasted for thirty months. The city eventually fell in 586 B.C. The clay tablet could have been a clay brick on which Ezekiel inscribed the city of Jerusalem. The iron plate symbolized the walls of Jerusalem, which walls were torn down when the city fell to the Babylonians. 4:4-8 This prophecy was an acted out drama. Ezekiel laid on his left side for 390 days for the northern kingdom of Israel, and on his right side 40 days for Judah, for a total of 430 days. According to verse 6 each day was to represent a year. In this prophecy, it is difficult to determine the meaning of the 430 years. It may be that God's actual siege against Israel and Judah began when the Israelites asked for a king on earth to reign over them. This succession of Israelite kings began with King Saul which was about 430 years before the termination of Israel as an independent state. If this is what is signified here, then it at least conforms to the 400 to 500 year period of history after which a sociological paradigm shift took place in the history of Israel, which period would have begun from the time of Jacob's initial entry into Egypt to begin the 430 years when Israel was in Egypt. Israel was in the wilderness and land of promise from 1,445 until about 1,000 before they asked for a king. From the time of King Saul to the termination of Israel's earthly kings in 586 B.C., God laid siege against their desire for an earthly king. In 586 B.C. God terminated the Israelite kings on earth (Jr 22:30). From the time of their captivity to the time of Christ, 536 years, they were without a God-anointed king. And now, Jesus is the God-anointed King of kings (1 Tm 6:15). Regardless of our understanding of the period of time that is designated in this prophecy of Ezekiel, the meaning is that God punished His people for turning away from Him in order to serve earthly kings and worship idol gods. 4:9-17 Food ... water: Ezekiel was to ration to himself a small portion of food and water throughout the time he laid on his side. This depravation of food and water symbolized the rationing of food and water that took place during the siege of Jerusalem (Jr 37:21). Bake it over dung: In order to manifest the deplorable conditions that existed in Jerusalem during the siege, and the deplorable nature of Israel's sin, the food was to be cooked over man's dung. Ezekiel complained to God that he had not defiled himself by eating abominable things since his youth. He had been a young man with principles. God relinquished to his desire after testing his commitment to the law of God, and thus allowed him to cook his food over cow's dung. God was not insensitive to his personal convictions. However, in writing this prophecy, we understand the deplorable nature of the sinful state into which His people had fallen because of the original instructions that were given to Ezekiel. The Jews had greatly defiled themselves with idol gods and unrighteous behavior.
Chapter 5 5:1-4 Ezekiel was commanded to shave his head and his beard, and then divide the shavings into three portions. With each of the portions he was to demonstrate what was to happen in the destruction of Jerusalem. 5:5-17 Jerusalem had become the physical symbol of Israel's existence. It was the last symbol to signify Israel as an independent nation. In order for God to mold His people again, He had to destroy every symbol of nationhood. He took them from their land, and now He was taking away Jerusalem and the temple, their symbols of existence and His presence. More than the nations: Because they had the privilege of being given the oracles of God directly, they had greater responsibility (See Rm 3:2). Since they had the privilege of God being manifested so many times in their past, they fell away from Him more than the nations. Their opportunity of having God work directly in their history made them more responsible to be faithful to Him. One-third portion: The portions of hair represented what would be the fate of the Israelites who were still held up in Jerusalem. One third would die from disease and famine. One third would be killed. One third would go into captivity. Only a few of the poorest would be left in the land. But even these would suffer greatly. Once this judgment had been rendered to the inhabitants of Jerusalem, then God would have completed His punishment for all Israel that had gone deeply into idolatrous worship. Fathers will eat their sons: The conditions during the siege of Jerusalem would be so deplorable that the people would resort to cannibalism. God would allow the situation to digress to such a point in order to teach the nations that since Israel claimed to be His people, then it had to be manifested that when they forsook Him, He would punish them. We must keep in mind, that the extent to which the calamity went for their punishment, their restoration would manifest the greatness of the miracle of their rebirth. In their apostasy, the Jews were a reproach to the name of God among the nations. However, the nations would later wonder concerning their rebirth after 539 B.C. when the Medo-Persians allowed former captives to return to their homelands. Except for Egypt, the other nations that rejoiced over Israel's fall went out of existence.
Chapter 6 6:1-7 In this chapter the silence of Ezekiel is broken, and thus, through him God delivered a stern rebuke in reference to Israel's idolatrous ways. The condemnation of idolatry is addressed to all Israel, including those who had been taken into captivity by the Assyrians in 722/21 B.C. The mountains: The high places to which they went to worship their idol gods were here brought under condemnation. The worship of false gods split their loyalty between the false gods of their imagination and the true God of heaven. They manifested in their behavior this dichotomy in their religion. Whenever man makes an idol god, whether fictitious in his mind, or when he worships of things of this world, he cannot give his total commitment to God. The idolater, therefore, has committed spiritual adultery (Hs 1:2; Js 4:4). The extremity into which Israel went in idolatry determined the extremity of punishment to be
494 Ezekiel 7,8 Dickson Teacher's Bible Commentary
handed down to her in order to cure the people of their idolatrous spirit. 6:8-10 A remnant: Though God would bring the Jewish state to a conclusion, He would spare some of the people. From this remnant, He would begin again to build a nation from which the Messiah would come. Remember Me among the nations: God would take away their idolatrous spirit by placing them in lands where they would refuse to worship the gods of their captors. In this way, they would return to remembering the God of heaven. I have been hurt: Idolatry is a taunt and rejection of the one God. God is a God of feelings, and thus men should never think that it does not hurt God to see His children turn from Him (Js 4:4). Loathe themselves: The time would come when the Jews would totally abhor idol worship. They would look back on their idolatrous behavior and loathe how they were. The last generation that was taken into captivity would give birth to a new generation that would learn from the error of their fathers. They would realize that the great calamity that befell Israel was the result of hurting God through idolatry. The Jews would never again become an idolatrous people as they were when they existed as an independent nation in the land of Palestine. Not said in vain: God had told them that they would be taken into captivity if they turned to idolatry. We must be assured, therefore, that God will bring eternal calamity on those who do not obey the gospel (2 Th 1:6-9). 6:11-14 Then you will know: Their national calamity was the fulfillment of prophecy. God had warned them what He would do if they went into apostasy. The fulfillment of the prophecy concerning their idolatry would prove that God had spoken through His prophets. Slain men will be among their idols: The picture here is graphic. During, and immediately after the destruction, there would be dead bodies lying among their idols, on their idol altars, on the high places of their idol worship, on the tops of mountains, and under the trees where they committed acts of fornication in worship to their idol gods.
enough energy to fight. Fighting the well-nourished Babylonians, therefore, was useless. 7:16-22 Though some will escape into the mountains, they will mourn because they realize that the calamity came upon them because of their iniquity. Shame ... baldness: They will shave their heads because of their shame. The stumbling block of their iniquity: Since their materialism had led them into being an unjust society, they would discover that they could not buy their way out of the impending doom. This statement enlightens us concerning the real problem that lead Israel into idolatry and their downfall. Solomon introduced a wealthy life-style. The people followed after his life-style until it led them into being an unjust society that oppressed the poor. Used it to make the abominable idols: Since there was no banking system, the people molded their gold and silver into idols. Thus the wealth that was represented by their idols became the focus of their lives. The more idols one had, the richer he was (See comments Cl 3:5). In the time of their calamity, however, their gold and silver would mean nothing, for they would fear for their lives. My secret place: The result of their iniquity will result in the Babylonians' entrance into the temple and taking all the utensils and furniture of bronze, silver and gold. 7:23-27 Prepare chains: It was time for captivity. Psalm 74 seems to have been written immediately after the fall of Jerusalem by one who had fled to the mountains of Judea. Seek a vision: They will seek God, but He will not be found. What they deserve: They had rendered unto others that which they will reap. Their iniquity was within their own Jewish society. Their wickedness, therefore, was carried out upon themselves. They were a society that was morally in a state of self-destruction. Before they completely brought themselves to an end, God brought the invasion of the Babylonians in order to save a remnant from themselves.
Chapter 8 6TH YEAR PROPHECIES: DISCOURSES OF JUDAH'S DESTRUCTION 8:1-6 This vision took place in the sixth year of the imprisonment of King Jehoiachin (591 B.C.). The Spirit took Ezekiel in vision by the hair of his head to the city of Jerusalem. The Spirit brought him to the idol that had been placed at the entrance of the temple (See 2 Ch 33:7,15). It was an idol that provoked jealousy in God, for the people were spiritual idolaters. They were halfhearted religionists who compromised their total commitment to God. 8:7-12 Hole in the wall: What the people thought was concealed from the eyes of God, was actually known by Him. Wicked abominations: When Ezekiel went into the inner part of the temple, he saw images of animals that were displayed around on all the walls of the temple. Those who were carrying out their idol worship led themselves to believe that God did not know their detestable works. They denied the omniscience of God. 8:13-18 Tammuz: This was a god of vegetation and fertility that the Babylonians had adopted from the Sumerians. The sun: There was symbolism in the fact that they turned
Chapter 7 7:1-9 Four corners: The end had come for all the land. According to your ways: See 2 Co 5:10. Repay: See comments Gl 6:7,8. You will know: They would know that God was at work in the calamity that He would bring upon them because of these very prophecies that were made concerning the destruction of Jerusalem. Joyful shouting: The joyous shouting at harvest time will pass away. 7:10-15 Pride has budded: Their pride had resulted in the doom that was coming upon them. No one would feel sorry for them because of their past arrogance. The seller: Reference here was to the property laws in Israel. One could sell his inheritance to another. However, all property was to be restored to the original owner every fifty years in the year of Jubilee. In this case, those who were taken into captivity would not return. The first captives would die in captivity. Their captivity would last beyond the fifty years of Jubilee. No one goes to battle: The famine that existed within the city of Jerusalem before its fall was so severe that no one had
495 Ezekiel 9,10,11 Dickson Teacher's Bible Commentary
Chapter 10 10:1-5 In this vision Ezekiel sees similar things to what he saw in chapter 1. Cherubim: See Is 6:1-6. Clothed with linen: This was the angelic being who had the writer's kit in the previous chapter. In chapter 9 he marked those who would be spared. Here he is commanded to set fire to the city. The presence of the cherubim was a sign that judgment was coming upon Jerusalem. As a result of the judgment, there was cleansing of the temple, signifying a restoration of the presence of God in the hearts of the people. 10:6-22 This vision corresponds to the vision of chapter 1, though there are some added details. It is difficult to understand the meaning of every detail of the vision. For this reason, the interpreter should be cautious about inventing spurious thoughts that are out of harmony with the immediate application of the visions. In this vision, the splendor and awesomeness of those who bring judgment on Jerusalem must not be questioned. Since God is the one who is commanding the judgment to take place, then we must conclude that He is doing so for good reasons. Though there are some new details in this vision, the message is the same as the previous visions, that is that God's judgment on Jerusalem was just because of the iniquity of the people. The nation had digressed to the point that it was no longer useful for His purpose of bringing the Messiah into the world. Although all Israel had not gone after idols, the vast majority had. It was a time in the history of Israel, therefore, that the majority was about to overcome even those few who remained faithful. The purpose of the destruction and captivity, therefore, was to give birth to a new Israel that could be identified as the people of God. It would be through this restored and identifiable people that God would fulfill His promises to the fathers that the Redeemer would come into the world.
their backs on the temple, the representation of the presence of God. They did so in order to worship the sun. The sun was an object of the worship of the Canaanites, which worship was also adopted by the Assyrians. Putting the twig to their nose: This is a literal translation of a figure of speech that means the people were throwing their obscenities in the face of God. I will not hear them: They had digressed so far away from God, that they had no reverence for Him. Since God is real, and their idol gods and worship were false, then the conclusion would be that the people were no longer representatives for God (Compare comments Rv 2 & 3). The progression of their religion led them to the point of this great digression away from the God who brought them forth as a nation out of Egyptian captivity. In their sin, therefore, God would not hear their pleas for His help. God could not help them simply because if He did, they would not represent Him on earth as their only God.
Chapter 9 9:1,2 It was time for judgment. The six angelic beings stood ready to execute slaughter of the people who had given themselves over to false gods. The symbolism is of Nebuchadnezzar who would come to Jerusalem with his army from the northern part of Palestine. One angelic being with a writer's kit would first place a mark on those who were to survive. These would be those who were trapped among those apostates who were rebellious against surrendering themselves to the Babylonians. 9:3-7 There was mercy manifested before the slaughter. Before the slaughter was to begin in Jerusalem, those who mourned over the abominations that had been brought into the temple and practiced among the people were to be marked and spared (Compare Rv 7:3,4; 22:4). Those who had given themselves over to idol worship were to be slaughtered. Once the mournful righteous were identified, the slaughter was to begin. Defile the temple: When a person touched a dead body, he was unclean for a designated period of time. In this picture, the temple would be defiled by the presence of so many dead bodies. 9:8-11 In the vision, Ezekiel was in awe of the number of people who were slaughtered, wondering if there would be any who would be saved. He cried out for mercy. Israel and Judah: The destruction of Jerusalem was the finality of God's judgment on all Israel, both for the northern and southern kingdoms. The north went into Assyrian captivity in 722/21 B.C. The destruction of Jerusalem signalled the end of the southern kingdom. The angelic being with the writer's kit reported that all was carried out according to the instructions of the Lord. This announcement indicated that those who would be saved out of the destruction had been identified, and thus the slaughter could begin. In reference to Ezekiel's concern of a total destruction, the answer was that there were those who were marked for salvation. There would be no total destruction of the people. Many would go into captivity. Their punishment, however, would be both captivity and death in captivity, for they would never return to Jerusalem. Such were the consequences of their turn from the word of God (See Hs 4:6).
Chapter 11 11:1-13 This is a prophecy of judgment on Jerusalem. This prophecy is a picture of 25 leaders at the temple who were advising rebellion against Nebuchadnezzar. In their rebellion, they looked to Egypt for support, for Egypt too was fearful of the Babylonian domination of the region. Contrary to the prophecies of both Jeremiah and Ezekiel, these leaders refused to believe that the end of Jerusalem had come. They thus sought to rebuke the prophecies of both Jeremiah and Ezekiel. They saw the fortified city of Jerusalem as a caldron that would protect the people from all enemies, including Nebuchadnezzar. But Ezekiel prophesied that they would not be protected. God would subject the Israelites throughout their borders, for the entire land would fall to the Babylonians. Jaazaniah and Pelatiah were two leaders among the 25 leaders at the time. While Ezekiel was in the vision, Pelatiah fell dead. His death seemed to shock Ezekiel, for he questioned whether God would destroy the entire nation of Israel. 11:14-23 These verses are the answer to Ezekiel's question concerning the fate of all Israel. The majority of the people had moved far away from the Lord. However, there was a remnant of faithful among the people. For their sake, God would not destroy all the people. The faithful remnant did
496 Ezekiel 12,13 Dickson Teacher's Bible Commentary
not side with the unfaithful leadership who were giving the people a false hope that the city would not fall. Many of the faithful remnant were already in captivity, and thus were not living in the doomed Jerusalem. These were those who gave heed to Jeremiah and Ezekiel, and thus resigned themselves to captivity. Jerusalem would indeed become a caldron, but the rebellious would be the meat cooked in it. Those who had already gone into captivity, however, were in the protection of their captors, and thus they would survive. I will gather you: No matter where the Israelites were scattered among the nations, God would gather a remnant of them to the land. Take away all the detestable things: Upon their return to the land, they would never again give themselves over to idols. A new spirit: The spiritual character of the returnees would be different than the rebellious heart of their fathers. One heart: They would be totally dedicated to the one God. Their loyalty would never be divided between God and idols. It would never again be divided between a king on earth and a King in heaven. If we would infer that there are Messianic implications in these words, then we would be looking for the one body that would be of one mind (At 4:32; 1 Co 1:10). It would exist as one body because all would submit to the one head and King. A heart of flesh: The stony heart of rebellion and stubbornness would be replaced with a heart of compassion and obedience (See Dt 30:6). What Ezekiel sees in the vision here, and in 36:26,27, is similar to what was revealed to Jeremiah (Jr 31:31-33). A time was coming for a new covenant, which covenant would be for a people who came into a covenant relationship with God through their obedience to the gospel. Both Jeremiah and Ezekiel used the illustration of the returning remnant of Israel after the Babylonian captivity to picture the beginning of a new heavens and earth that would begin in A.D. 30 (See comments At 2). The glory of the Lord went up: God figuratively removed Himself from the city in order that His punishment be enacted on the inhabitants. Both the city and the temple were to be destroyed. East side: The Mount of Olives was to the east of the city. 11:24,25 Ezekiel was brought back to Chaldea at the end of the vision. He then spoke to the exiles in order to confirm what Jeremiah was speaking to those in Jerusalem. The city would in a few years fall to the Babylonians.
They will know: The prophecy was being made at this time before the fall of the city. Once the city fell, then they would know that the prophecy came from God. It seems that the Jews were so certain that the city would not fall, that it astonished them when it did. I will leave a few: A few would be spared from the destruction in order to tell others what had happened. The 30-month siege of Nebuchadnezzar against the city would turn the inhabitants into cannibals. Others needed to know the fulfillment of the prophecies of both Jeremiah and Ezekiel. They needed to know in order to confirm that the prophecies were fulfilled in every detail. Cover his face: Zedekiah tried to escape when Jerusalem fell. However, he was captured. His sons were killed before his eyes, then his eyes were put out and he was marched to Babylon (2 Kg 25:4-7; Jr 52:7-11). 12:17-20 Ezekiel was to dramatize life in Jerusalem before it fell. Both food and water would be scarce during the siege, so scarce that the people would turn to cannibalism. Many of the people died from the famine within the city, others from pestilence. 12:21-28 Days are prolonged: Because they did not believe the city would fall, it became a customary saying that God's judgment on the city would only come in the far future. The false prophets were preaching peace and safety, though doom was near. Every vision fails: The visions of the false prophets would fail when the city fell, for they were saying that it would not fall. When preachers preach peace when it is time for judgment, they will go into captivity with those they did not warn concerning imminent doom. Fulfillment of every vision: The visions of the true prophets of God would be fulfilled when Jerusalem fell. The false prophets, with their false visions of peace and safety, would pass away. What God had said would happen. It would not be prolonged. It would take place only a few years after this prophecy was made. Therefore, if one interprets these prophecies, that have reference to the history of Israel, as prophecy in reference to the end of time, he has misunderstood the prophecies. He has stolen from the people of God at the time these prophecies were made, hope for their future restoration. The prophecies were directed to the people of God who were suffering through great national calamity. One thousand years as a nation were coming to a close. The prophecies, therefore, were given in order to give the people of God hope for a restored Israel that would wait for the Messiah.
Chapter 12 12:1-6 This is another action prophecy. Ezekiel dramatized what would happen in the near future concerning the fall of Jerusalem. Do not see: They disregarded his previous spoken prophecy in chapter 6. Prepare your baggage: Ezekiel acted out that which would take place concerning one going into exile. In the evening, he was to dig a hole in the wall of his house. Then he was in the daylight to crawl through the hole with a cover over his eyes. He was to stumble through the hole and away from his house. The symbolism was that those who did dig a hole and escape to the Babylonians, would live. Those who did not, would die from the slaughter that would take place as the Babylonians entered the city. 12:7-16 What are you doing: Since they did not ask, God instructed Ezekiel to prophecy in word what he had acted out.
Chapter 13 13:1-7 Everyone who would presume to be a spokesman for God should carefully study through this chapter (See Jr 23:9-40). There are many religionists in the world today who presume to speak for God, but they know nothing of His word. This was the case of the false prophet. He spoke what the people wanted to hear (See comments 2 Tm 4:1-4). He even sought to add authenticity to his statements by saying, "The Lord says." But because he was speaking outside the word of God, he was speaking falsehoods to the people. He was a false prophet because he would not tell the people the truth about the impending doom that awaited the people. Therefore, whenever one would say, "The Lord says," he should
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be following the statement with a quotation from the word of God, not his own dreams and supposed visions. Followed their own feelings: Those who do not preach the word of God validate their own message for themselves through their feelings. They will preach feel-good lessons in order to retain the favor and support of those to whom they preach. They are as Balaam who preached for money (See 2 Pt 2:15; Jd 11). 13:8-16 They will not be in the assembly of My people: Those who would speak contrary to the word of God have voted themselves out of the company of God's people. They cannot be of God's people simply because they are not listening to God. Those who are not students of the Bible are not disciples, for they are not listening to God who speaks through His word (See comments At 20:32). Seduced My people: They have prophesied what the people wanted to hear in order to maintain the following of the people (2 Tm 4:1-4). There was financial security in their motives, for they were supported by the people. They did not want to endanger their support by preaching the word of God. Whitewash: They whitewashed it. It looked fine until the rains came and washed away the whitewash. The false prophets were as dishonest builders who presented a fine looking house to the new owner. However, the house was weak and vulnerable to the summer storms. 13:17-23 Prophesy out of their own heart: They were spiritual frauds, presumptuously assuming that their emotions were some revelation from God. These prophetesses preached for money, a handful of barley or piece of bread. Being driven by their desire for sustenance, they would speak anything that was pleasing to the ears of the people in order to maintain their support from the people. When people in poverty assume to speak for God, they are tempted to speak only that which their supporters want to hear. They are often as Balaam who preached for hire (See Jd 11). The souls: In this case, they reversed the messages of both Jeremiah and Ezekiel. The people who were to die, were the ones they said would live, and the ones whom Jeremiah and Ezekiel said would live, they said would die. Magic bands: They gave out "magic charms" in order to give the people a false sense of hope. However, the righteous who believed Jeremiah and Ezekiel were made sad by the influence the deceptive women had over the people. And indeed it was a sad time when false prophets were speaking contrary to that which God had spoken through His prophets. The time was coming, however, when the false prophets would all die in the destruction of Jerusalem. God's prophets would be confirmed to be His prophets because their prophecies would have been fulfilled. The people would then know that God was to be the Lord of their lives.
those who still clung to their past idols. Estranged: When one idolizes something in his heart, he cannot give his full commitment to God (See comments Mt 6:24). I ... have deceived that prophet: See comments 2 Th 2:10-12. Israel may no longer go astray from Me: God had disciplined Israel by taking them through the destruction of the land and Jerusalem. Throughout the destruction, idolatrous priests and prophets died. Such was the first cleansing of the people from idolatry. Those who placed themselves in spiritual leadership for the sake of gain had to be taken from among the people before the people could be turned again to God. Now that the captives were in captivity, there still remained some of the false prophets and idol worshipers among the people. In this context, God said that He would destroy this remnant of idolaters from among the people. When the time for the restoration came, therefore, Israel would have been cleansed of all idol worshipers. 14:12-20 The primary theme of this context is individual obedience to God. Righteous living, therefore, was the only guarantee of being delivered from the judgments of God. The righteousness of one person cannot save another, and thus one is accountable for his own life before the Lord (See comments 2 Co 5:10). Even if one were as righteous as Noah, Daniel and Job, his righteousness could not save neither son nor daughter. Daniel: Daniel was also a prophet among the captives in Babylon. His righteousness was well-known among the captives, and thus God used him as an example of standing firm for the word of God (See comments in intro. to Dn). 14:21-23 You will be comforted concerning the calamity: The righteous are comforted by those who are like-minded. When God delivered the righteous from the destruction of Jerusalem, He brought them to Babylon. It was a great comfort to Ezekiel to meet these righteous people who had surrendered to Nebuchadnezzar according to the instructions of Jeremiah, who was preaching in Jerusalem during the destruction. Once the righteous were delivered, Ezekiel understood why God brought doom upon the city. He understood that God wanted to cleanse Israel of all those who were unrighteous.
Chapter 15 15:1-8 The vine: Israel was often referred to as a vine that should bring forth good fruit (Gn 49:11; Is 5:1-7; Jr 2:21). In this context, however, reference to Israel as a vine was a metaphor that referred to the nation as useless before God. Vines are not good for wood to make objects that are useful to man. One cannot make a peg from a vine in order to hang objects. Therefore, except for bearing fruit, a vine is useless. Israel had turned into a wild vine, and even her fruit was useless. The prophecy was of the destruction of Jerusalem. They would be consumed because they were not profitable for the purpose for which God had created the nation. When they were consumed, then the people would know that the Lord was working through the destruction.
Chapter 14 14:1-11 Some elders among the captives came to sit before Ezekiel. They were idolaters in heart, and thus would on this occasion reap the rebuke of the Lord. Should I be consulted by them: The hypocrisy of the elders was in the fact that in their hearts they still bowed down to their idols. On this occasion, they had the audacity to seek council from God through His prophet Ezekiel. Repent: This was God's message for all
Chapter 16 16:1-5 This chapter is a sad allegory of the history of Israel. It is a story of an unfaithful wife who went into harlotry,
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16:23-34 Israel digressed to be morally worse than the nations around her. She could not be satisfied with her idolatry. After all that God had done for her in the past, which things He had not done for the idolatrous nations around her, she became skilled in the art of idol worship, even to the point of offering her children as sacrifices. In order to be constantly reminded of her fictitious gods, she made and placed idols in every public place. She adopted so many idol gods from the nations around her that even the pagan nations, who were loyal only to their national gods, were alarmed at her idolatry. The idol gods of the nations were a symbol of patriotism. But Israel adopted the symbols of patriotism of the other nations for the sake of maintaining trade relationships with the nations. Her strategic trade route in Palestine led her to adopt the patriotic gods of any nation that would bring her wealth. She thus sold the God of her origin for the gods of any nation that would bring her prosperity. 16:35-43 Filthiness: This was the Holy Spirit's term to define false religion. This was the reason for the judgment that God would pour out on an apostate people. Lovers: These were the nations with whom Israel had formed alliances, both for trade and protection, which nations God would turn against her. Israel would be subjected to the same judgment as adulterous wives. She would be publicly shamed before the nations, and stoned. Make My fury toward you to rest: God would unleash just judgment upon them until the full measure of His punishment was completed. It would be completed only when they had completely given up idolatrous religion. 16:44-52 Your sister Sodom: Because Israel had received great attention and love from God, she had greater responsibility, and thus would be judged with greater judgment. Samaria: This would be the northern kingdom that had already suffered the Assyrian captivity. Judah was arrogant when the northern kingdom fell, and was self-righteous in reference to the destruction that came upon Sodom. But in her arrogance and pride, she had to bear her own shame for being a woman of harlotry. 16:53-59 There was a message of hope in a sad story of betrayal. The people were going into captivity. In captivity they would be cleansed of their idolatry. They would be returned to the land, not as an independent nation, but only as an identifiable people, the Israel of God. 16:60-63 Ezekiel concludes the allegory with a message of a new covenant. It would be a new covenant that would extend to all nations (See comments Jr 31:31-34). It would be a covenant that would include all people.
regardless of all her innocent origins and care. The allegory begins with the birth of Israel from Egyptian captivity, and follows the history of the people to the destruction of Jerusalem. The northern kingdom would first reap the judgment of God, then Judah, the southern kingdom, and finally, Jerusalem. God brought forth Israel from Egyptian captivity. However, regardless of His care over her, she ran after other gods of her own making. At the time of her deliverance from Egypt, no nation of the world cared for her since she was viewed as a group of rebellious slaves who had rebelled, and thus gained their freedom from the Egyptians. The nations abhorred her throughout the years of her wilderness wanderings and conquest of the land of Palestine. Salted ... swaddled: Salting the newborn was for the purpose of cleansing and dedication to God. Swaddling was for the purpose of protecting the newborn from the elements. 16:6-14 Newborn Israel was as a newborn babe that just came from the womb. The babe struggled in its own blood without anyone to help. But God reached down in order that Israel might live, develop and become a beautiful nation to His glory. As was common in pagan nations, as a newborn female, she would have been left to die. But God reached down with grace and compassion. He declared that she should live. Entered into a covenant: As in a marriage covenant, at Mount Sinai God entered into a covenant with His people. He made promises of blessing to care for them. I washed you: In the ceremony at Sinai, God cleansed the people with the sprinkling of blood in order to ratify the covenant. I adorned you also with ornaments: God brought Israel into the land of milk and honey. He prospered them, even to the zenith of their glory during the reign of King Solomon. Your fame: God blessed Israel so much that the fame of the kingdom went unto all nations. From a small nation of captives who had come out of Egyptian captivity, to the grandeur of the kingdom during the days of Solomon, Israel was blessed exceedingly above all nations. 16:15-22 Played the harlot: When Israel became appealing to the nations as an influential nation, then she gave herself over to the idols of the nations for the sake of economic gain. Her blessings, therefore, became her curse. She used the beauty that was given to her by God as an opportunity to make trade alliances with the nations. And in doing so, beginning with Solomon, she gave herself over to the gods of the nations. The very silver and gold that was given to her by God was used to make the idols of the gods she had created after her own imagination. Everyone who passed by: Israel was given the major trade route between the northern nations of the Near East and the nations of Africa. It was God's original intention that when traders passed through Palestine, the Israelites would have an opportunity to talk to the traders about the one true and living God. However, instead of being the international influence for God that was originally intended by God, she adopted the gods of the nations. She compromised the God who gave her birth for the sake of trade with the nations of other gods. Sacrificed them to idols: They morally digressed to the point of offering their children in sacrifice to gods they had created after their own imagination.
Chapter 17 17:1-6 Riddle ... parable: A riddle was embedded in this parable. By doing this, God wanted the people to draw their own conclusions, which conclusions would be obviously correct. The parable would be so clear that they could not miss the application. The riddle would be explained after the occurrence of the events that were set forth as a parable. Great eagle: The king of Babylon, Nebuchadnezzar. Different colors: Nebuchadnezzar led an alliance of nations that were
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under his command. Highest branch: King Jehoiachin. The seed: Zedekiah was appointed by Nebuchadnezzar as the king in Judah. Low stature: Zedekiah was a subject, or vassal, to Babylon. 17:7-10 Another great eagle: Egypt would rise up to help Judah against the attack by Babylon. Wither: During the siege of Jerusalem, Nebuchadnezzar left the siege for a short period of time in order to squash the approaching Egyptians. And then again in 582/581 B.C., he invaded Egypt and sacked the country. East wind: The Babylonians who were east of Palestine. 17:11-21 Rebellious house: Ezekiel was in Babylonia prophesying to those who were already in captivity. The exiled Jews were rebellious in that they thought that they would soon return to the land of Palestine. They did not accept the fact that they would die in captivity. Taken its king: This occurred in 597 B.C. when Nebuchadnezzar took Jehoiachin and the princess into captivity. The king's seed: Zedekiah. Subjected: Nebuchadnezzar subjected Judah to Babylonian dominance. Zedekiah rebelled against Babylonian control, and then went to seek help from Egypt. This subsequently infuriated the Babylonians, who in turn came and destroyed Jerusalem. Given his hand: Zedekiah agreed to be a vassal king to Babylon, but he went back on his word and rebelled. He broke his covenant with Nebuchadnezzar. My oath ... My covenant: When Zedekiah swore an oath to Nebuchadnezzar, the oath was before God, and thus, it was binding as an oath with God. So when he broke the oath, he was breaking an oath he had made before God (See Jr 21:1-10). Trespassed against Me: When one broke his oath to another man, it was a sin against God, for oaths were laws that one binds on himself in reference to his obedience to God. 17:22-24 This conclusion to the preceding parable was a prophecy of the Messiah to come (Is 53:2; Jr 23:5; Mc 4:1-3). Once all the national turmoil of the nations among whom the preceding events had taken place, then God would send forth the King of kings who would draw people from all nations to find protection under His wings.
punished with death. They would either die during the calamity that was brought upon Israel, or die in captivity. Their punishment for not repenting of their wicked ways would be physical death, which punishment would eventually end in their second death and separation from God. In life, they had sinned against God's law. Because of their sins, each individual would give account of his own sin (2 Co 5:10). We will individually be held accountable for our own sins, and thus die in our sins if we do not repent. The Bible nowhere teaches that the children inherit the guilt of the parents' sins. Ezekiel gave a list of actions that identified unrighteous behavior. Eaten to shrines: This was part of their worship to idol gods on the high places (Is 65:7). Neighbor's wife ... menstruate woman: Reference here is to adultery and having sexual intercourse with a woman when she was in her period of uncleanness during the month. Pledge: Restoring the property that was given as a pledge for a loan. Plundered: Not stealing another man's property by force. Given his bread: Being benevolent toward the hungry. Covered the naked: Guarding the modesty of oneself and others. Interest: See 22:25; Lv 25:36; Dt 23:19; Ps 15:5. 18:19-24 The son ... will surely live: This must be understood in the historical context of the first generation of captives among whom Ezekiel was prophesying. God swore that they would die in captivity. However, their children and grandchildren would be restored to the land after the seventy years of captivity had been completed. It was this generation of exiles who were cleansed of unrighteous behavior, and thus were allowed to return to the land. But those fathers who brought on Israel the wrath of God through their idolatrous behavior and wicked living would never see the land again. They would suffer from the guilt of their own sins. If the wicked will turn: This exhortation would have been to the fathers, that they focus on their repentance for their own sins. If they repented, they would save their souls. They would then pass on to their children a life-style of repentance and righteousness that would allow the children to return to the land. The soul who sins will die: Israel ended up in captivity because they sinned against the law of God. In this context, the nation as a whole was composed of sinful individuals. Disobedient individuals developed a collective culture of sin. However, each individual was responsible for his own disobedience. Neither father nor son passed the guilt of their personal sins to the other. Each person would be held accountable for his own sin, regardless of whether they lived in a sinful culture where everyone was living according to sinful ways. When the righteous turns away: There is no such thing as once saved, always saved. The apostate has turned away from righteousness. He was first righteous, and then he turned away from righteous behavior. And because he turned away, he became lost. All his righteousness: One's good deeds do not atone for one's sins. The obedient life-style is what constitutes righteousness before God. 18:25-32 The way of the Lord is not fair: This was a complaint. God was fair and just to mete out judgment upon those apostate fathers who had turned to idol gods. He was fair to bring on them the consequences of their sinful behavior.
Chapter 18 18:1-18 Fathers have eaten sour grapes: This was a proverb that was commonly spoken among the captives (See Jr 31:29,30; compare Lm 5:7). The proverb was false in reference to the guilt of sin. The children were not considered unrighteous because of the personal sins of their fathers. The guilt of sin was never handed down from father to son. However, in reference to the consequences of the fathers' sinful behavior in reference to idolatry, the sons did suffer from the results of the fathers' sins. In the historical context here, the fathers were an idolatrous generation who turned from God. God subsequently condemned them to captivity (See Ex 20:5). The sons who were born in captivity, therefore, suffered from the consequences of the fathers' sinful idolatrous behavior. The soul that sins, it will die: It must be kept in mind that in the context of this chapter the phrase "surely die" is used first in reference to physical death. Those who had lived immorally after the idolatrous religiosity of the day would be
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Though the sons had to suffer the consequences of the wicked behavior of the fathers, God was still acting fairly to bring judgment in time upon the unrighteous behavior of the fathers. The exhortation in this context is that the sons do not adopt the idolatrous and wicked behavior of their fathers that led to their captivity. Make for yourself a new heart: Each person will be held accountable for his own sin (2 Co 5:10). Since each person was created a free-moral individual, then each person must be held accountable for the guilt of his own sin. God is a fair God because it is man who chooses to sin. When one is condemned for his own sin, then God is fair and just. He is fair and just because He gave man law by which to live, and declared to man the consequences of his violation of the law. It is the responsibility of each person, therefore, to voluntarily obey the will of God, and thus create a new heart with a spirit of obedience.
lem that would occur in 586 B.C. The destruction took place about four years from the time of this encounter. 20:5-9 Lifted up My hand: God took action to deliver Israel from Egyptian captivity. His first proclamation to them was that He was the only God among all the false gods of the Egyptians. He then gave them a land from which they were to eradicate all beliefs in false gods. They rebelled: Because of their rebellious spirit, they did not give up their idol culture of Egypt, which culture first made itself known when they molded the golden calf at the foot of Mount Sinai. I worked for My name's sake: God's use of Israel among the nations was evangelistic. He meant for them to be a monotheistic nation, proving them to be His people by His mighty works. They existed, therefore, only because God miraculously worked to bring them out of Egypt. 20:10-17 I caused them to go out: They could not deliver themselves from Egyptian captivity. When God delivered them from Egyptian captivity, the nations then understood that Israel's God was powerful enough to deliver them. He will live in them: God gave Israel commandments and statutes in order to change them from a culture of idolatry to a monotheistic culture of belief only in Him. The purpose for the law, therefore, was to change and direct their culture toward Him. If they would have continued to live according to His law, therefore, they would have remained a monotheistic culture. Sabbaths to be a sign: Their keeping of the sabbaths was an indication that they were a people who were in a covenant relationship with God. Their keeping of the sabbaths was a conscious acknowledgment before the nations that they were the people of God. Pour out My fury ... to consume them: Because of their rebellion at the foot of Mount Sinai, God was going to destroy the entire nation and start again to build another nation through Moses. But Moses interceded for the people. For Moses' sake, God held back His hand of destruction. However, those who rebelled were not allowed to enter into the land of promise. The same would happen to those elders who came before Ezekiel. Because of their rebellious and idolatrous spirit, they would not be allowed to return to the land of Palestine. The elders were assured that they would die a natural death in the wilderness of Babylon, but they would not be allowed to return to Palestine because they had rebelled against the statutes of God and profaned His sabbaths. 20:18-26 Throughout their 38 years of wilderness wanderings after their idolatrous rebellion at Mount Sinai, the rebellious fathers died. The children were trained to be a monotheistic culture, serving only God through obedience to His statutes. Sanctify My sabbaths: When they kept the sabbaths, they were signalling to God that they were obedient to His statutes. They were also signalling to the surrounding nations that they had a covenant with God. But the people rebelled again. However, God did not destroy them completely, for He continued to be patient with them for the sake of His name and the salvation of mankind. If God did not fulfill the promises made to the fathers, then His name would be blemished. I would scatter them: This statement would refer back to the time when they were scattered throughout the Sinai Peninsula during the 38 years of wilderness wanderings. They came to-
Chapter 19 19:1-9 This is a lamentation for the princes (kings) of Israel. Their mother, the nation of Israel, gave birth to their existence when they asked for a king to rule over them (1 Sm 8). Lion: The royal family (See Gn 49:9; Nm 23:24; Mc 5:8; Rv 5:5). Two cubs: In the historical context, reference here was probably to Jehoahaz and Jehoiachin. Jehoahaz reigned only three months before he was taken by Pharaoh-necho and put in prison (2 Kg 23:33). Jehoiachin reigned after Jehoahaz, but he was taken into Babylonian captivity in 597 B.C. (2 Kg 24:8-16). Israel had gone from God-anointed kings that they wanted during the end of Samuel's life, to foreign powers appointing kings for them. A king on earth was never in the plan of God for Israel. When the people cried out for a king, God gave them this concession (1 Sm 8). However, the kings would eventually lead them into apostasy. 19:10-14 The poem turns to the nation of Israel. She was a nation that was planted in the land of milk and honey. She prospered because of the work of God. She produced great kings to rule over her. And she was exalted among the nations. However, because of her apostasy from her creator, she was plucked up by the Babylonians from the east and planted in a desolate land. Her kings were broken and no more. They withered in the wilderness of Babylonia. Israel would never again have a God-appointed king on earth.
Chapter 20 7TH YEAR PROPHECIES: ABOMINATIONS OF THE PEOPLE 20:1-4 Seven years after Ezekiel's captivity in 597 B.C., or 590 B.C., some of the elders came to inquire of the Lord through Ezekiel. This was about one year after the previous prophecies of 8:1. Based on Ezekiel's answer to these elders, we would assume that they came to inquire about setting up idols again in the temple of Jerusalem, to which they believed they would be returned in the near future. But Ezekiel's answer was far from what they expected. He paralleled Israel's existence in the wilderness, that resulted from their rebellion after they came out of Egyptian captivity, with their rebellion at the end of their existence prior to the destruction of Jerusa-
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gether as one nation of people only when they gathered on the east side of the Jordan River in order to begin the conquest of the land. At the time Ezekiel wrote, they were scattered in the same way among the nations of the world, which scattering started with the Assyrian captivity in 722/21 B.C. Statutes that were not good: The law was good and holy (See Rm 7:7-12). The law was not good in reference to salvation and a good conscience before God. No man could keep the law perfectly (Rm 3:9,10,23; see comments Gl 2:16). One's honest recognition that he cannot keep law perfectly should move him to trust in the grace of God (See comments Gl 2:116). But in Israel's case, they created idol gods after their own imagination and laws of these gods that they could legally keep in order to justify themselves before these gods. Pass through the fire: They offered their children in sacrifice to their idol gods in order to feel good before their gods. Instead of trusting in the grace of the God who brought them forth out of Egypt as a nation, they sought to appease their own guilt by obedience to laws they made for themselves. This was the spirit of idolatry that could not be removed from their culture by the commandments of God. 20:27-29 Every high hill ... thick trees: Their idolatrous spirit moved them to build high places of worship, or Asherah on the tops of the hills. They also made shrines in the groves. What was to be a blessing to them, became an opportunity to continue their idolatrous worship to false gods. Bamah: The meaning is "high place." 20:30-32 As representatives for the exiles, the elders were told that God would not listen to their pleas to return immediately to the land. They were still a generation of idolaters, seeking to identify with the Babylonian culture through their idolatry. If their children were to be candidates to return to the land of Palestine, they must put away their idol gods. 20:33-38 They had to submit to God's rule over them. When this was accomplished, then He would bring them out of their captivity as He brought them out of Egyptian captivity. God would bring back to the land only those who were submissive. A spirit of submission, not rebellion, would characterize those who would enter the land of Israel. Pass under the rod: When the shepherd brought the sheep into a boma (protected area) at night, they would be counted as they passed under his staff. He thus knew that each sheep was brought into his protection. Yoke of the covenant: Their submissive spirit would bring them again under obedience to the conditions of the covenant. 20:39-44 Those who would continue in idolatry were let go by God. They would no longer be of Israel. But the obedient Israel would be called again to return to the promised land where they would no longer profane the name of God through idolatry. These would again go unto the holy mountain of God's kingship over them. All the house of Israel: There are many promises throughout the prophets that all twelve tribes of Israel would be represented in the return to Palestine to reestablish the identity of Israel. There would be no lost tribes. If there were, then God's promises to the captives that all Israel would return to the land would have been false. Then you will know: The fulfillment of the prophecies that a remnant of
all Israel was restored to Palestine after the Babylonian captivity was historical evidence that God was working in Israel. Psalm 83:4 is significant in reference to this historical miracle of God. The oppressing nations sought to destroy the identity of Israel, which they tried to accomplish through the Assyrian and Babylonian captivities. Israel lost her identity as an independent nation with her own land. They became only captives of conquering world empires. The historical miracle of God was the restoration of their identity as a people, as well as their restoration to their homeland, though their homeland was governed by the Medo-Persians when they returned. It was then governed by the Greeks, and finally by the Romans. But they were restored as the people of God, ruled by their King from heaven and governed by the law of the covenant they had with their King. 20:45-49 Because the Babylonian army would approach Judah from the north, the prophecy here was to Judah to the south. It was a message of fire and destruction. In the allegory, Judah was the forest that would be consumed by the army of Nebuchadnezzar. Parable: Though the Hebrew word is here translated "parable," it can also be translated "allegory."
Chapter 21 21:1-7 The destruction of the land and Jerusalem will come through Nebuchadnezzar, who is used as the sword of the Lord. Righteous and the wicked: In this case, the righteous will suffer because of the sins of the wicked. When national calamity comes, the righteous are caught in the calamity that they did not produce. Sword ... will not return: The destruction will not stop until God has accomplished His purpose. 21:8-13 Sharpened: The sword would do its work effectively. Polished: It will come upon the people as a strike of lightning. Since such was to take place, it was not a time for mirth, that is, rejoicing. Despises the rod: Because they did not repent as a result of former discipline through famine and calamity within the land, they had to be taken from the land. Strike ... thigh: This was a Near East gesture of showing despair (Jr 31:19). 21:14-17 Strike your hands: This was a gesture that signalled activity to begin. The decision in the court of Nebuchadnezzar had been made to take action against the rebellious in Palestine. Even as Ezekiel spoke these words, it was probable that the Babylonian army was making preparations to march on Judah and Jerusalem. 21:18-23 Nebuchadnezzar was to march against the Ammonites and Judah. In the calamity that befell Judah, the Ammonites also suffered defeat (25:1-7; Jr 49:1-6). Rabbath: The capital of Ammon. In order to make his decision concerning who to strike first, Nebuchadnezzar consulted the diviners. When the decision was made to strike Ammon first, the Jewish exiles assumed that Judah and Jerusalem would be spared. But the suggestion of the diviners that Ammon should be taken first was considered false divination by the Babylonians, and thus they marched on Jerusalem instead. Look at the liver: This was a futile action on the part of the diviners in their attempt to foretell the future. We are not told how the soothsayers performed this action.
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21:24-27 Zedekiah's rebellion was remembered by Nebuchadnezzar. Nebuchadnezzar was thus determined to punish Jerusalem for the rebellion that was led by Zedekiah. Remove the turban and take off the crown: Ezekiel prophesied that Zedekiah take off the symbol of kingship. Since he had been appointed king by Babylon, and not anointed by God, he had no right to be the king of Israel. The prophecy here tells him to get off the throne, for he had no right to reign. Until He comes whose right it is: The only one who would have a right to reign as king of God's people would be the Messiah who was to come (See comments Lk 1:31-33). 21:28-32 The extent of the destruction of Ammon was that the Ammonite nation was terminated. After the destruction by the Babylonians, it went out of existence, never to be restored again as a nation under the sanction and purpose of God.
claimed to speak for God. They claimed to have either a vision or dream. But their visions or dreams were the product of their own imaginations. The people: The population turned on itself, neighbor against neighbor. Stand in the gap: Only one person could have stood in the gap between God and man, and subsequently through prayer turn the wrath of God away from the city. But not one righteous person was found.
Chapter 23 23:1-10 This oracle came around 590 B.C. (20:1), after the northern kingdom of Israel, represented by Samaria (Aholah), her capital, had already gone into Assyrian captivity. The southern kingdom, represented by Jerusalem (Aholibah), would go into Babylonian captivity in 586 B.C., about four years from the date of this prophecy. The northern kingdom had committed spiritual harlotry by signing alliances with foreign nations throughout her history. She was eventually taken into captivity by one with whom she had signed an alliance. She went into Assyrian captivity in 722/21 B.C. From the time in Egypt: While the Israelites were in Egyptian captivity, they were greatly affected by the idolatry of the Egyptians. Though their desire for idols subsided in the years of their early history, Solomon reintroduced idolatry through his trade deals and foreign wives. His influence over the people throughout history was perpetuated to the point that it led to their captivity by the Assyrians. 23:11-21 In reference to their digression into idolatry, Judah became worse than her northern sister. She made an alliance with the Babylonians, into whose hands she would eventually be given in captivity (See 2 Kg 20:12-21; 24:1). Because the Israelites were located in the major trade route of the ancient world (Palestine), she continually had dealings with nations to the north who traded with Egypt and the northern nations of Africa. The temptation was too great to remain culturally separate from these nations, for traders passed through Palestine on a continual basis. Instead of influencing the traders for good, and teaching them of the one true and living God, she was influenced to accept their national gods in order to establish trade relationships. Solomon began this economic culture of idols and trade, and the kings after him simply continued making alliances with foreign nations, which nations (Assyria and Babylonia) eventually took control of the trade route. The captivities of the Israelites, therefore, was more than the mere conquest of one people over another. The captivities were national conquests of the major trade route of the ancient world. After the Babylonians, came the Medo-Persians, then the Greeks, and then the Romans. All these empires wanted to maintain control of the Palestinian trade route in order to control the trade of the Near East. 23:22-31 Chaldeans, Pekod and Shoa and Koa ... all the Assyrians: The Babylonians were able to muster the allegiance of mercenary peoples in order to conquer the land of Palestine. Though the Babylonians had overthrown Nineveh in 612 B.C., and finalized the Assyrian Empire at the battle of Carchemish in 609 B.C., the Assyrians were assimilated into the Babylonian war machine. Make your lewdness and your harlotry ... to cease: The Jews' involving themselves in
Chapter 22 22:1-16 In this first of three pronouncements of judgment upon the city of Jerusalem, the sins of the city are named. It was a city of blood because within it innocent people died without just cause. The righteous were even subjected to the intimidation of the wicked leaders at the time the city was under siege. They would not allow anyone to leave the city, and thus innocent people died from famine and pestilence. Ezekiel pronounced judgment on the kings who remained leaders through murder and oppression. They had no respect for their fathers and mothers. They oppressed the fatherless and widows. They did not spiritually lead the people. The leaders had no moral character, and thus led the people to moral degradation. In all their dealings, the leaders were corrupt and immoral. They served for their own existence, subjecting the people in order to satisfy their own greed and thirst for power. Consume your filthiness out of you: God would send the people into captivity until those of their culture of wickedness had died. Once they came to their moral senses in captivity, then they would understand that all the calamity through which they were taken was the work of God to cleanse them of their apostate behavior. 22:17-22 In this second pronouncement of judgment, Ezekiel portrayed the nation as metal melted down to dross. The wickedness of the people had stirred up the anger of God, which anger was poured out in wrath upon the city in order to consume it. 22:23-31 This third pronouncement of judgment upon the city focused on the prophets, priests and princes who had led the people in a conspiracy against God. The end of the tragedy was that God sought for someone who could intercede for the city, but no one could be found. And since He could find no one to intercede for the city, He had to continue with His plan to destroy the city. If one person could have been found to intercede for the people, then God would have turned His wrath from the city (Compare Gn 18). Her priests: The priests were so ignorant of the law of God that they did not know the difference between right and wrong according to the law. They did not know what was clean or unclean. Her princes: The kings and leaders exploited the people, seeking gain through any means. Her prophets: The false prophets
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a culture of idolatrous worship, and all that it entailed, would eventually be forsaken. Their captivity would see the end of the generation of idolaters who generated the wrath of God against them. A new generation would be born in captivity and would not follow after the idolatry of their fathers. Cup: The cup was symbolic of suffering. As the northern kingdom suffered captivity, so would the southern kingdom. 23:32-35 Judah became arrogant when her northern sister was taken into captivity. Her arrogance led her to go further into apostasy. She would drink all the cup that was handed to her northern sister, and thus suffer the horrors that came with Nebuchadnezzar's 30-month siege against Jerusalem that finally fell in 586 B.C. 23:36-49 To pass them through the fire: Their religious behavior was void of righteousness. That which would have been morally common sense, was absent from their religious behavior, even to the point of offering their children as sacrifices to the gods they had created after their own imagination. It was to this moral level of degradation that God allowed them to go before He destroyed them with famine, pestilence, the sword, or death during the captivity. They have sent for men: Both Samaria and Jerusalem sent for foreigners with whom they could commit spiritual adultery through the making of alliances. Their alliances with their lovers eventually led to their ruin. God allowed their lovers to conquer their territories, and thus bring to an end Israel's control of the land of Palestine for the remainder of her history as a nation. Israel ended when she was dissolved into the spiritual kingdom of Christ (Gl 3:26-29). Even when the Israelites were allowed to return to the land after the Babylonian captivity, it was controlled by the Medo-Persian Empire. Thus the fall of Jerusalem in 586 B.C. resulted in an irrevocable loss of Israel's autonomy in the promised land. In every way, therefore, they had to bear the sins of their past by giving up their possession of the land.
was to pour out the broth and burn even the bones. He was also to empty the pot and set it directly on the fire in order that the bronze might burn red hot. It was to be melted with its rust. The city was to be thoroughly cleansed of all sin, which meant that all its inhabitants were to be killed or taken away into captivity. Jerusalem was to cease as a city. 24:15-27 God took Ezekiel's wife as His people were taken from Him by their idol gods. When Ezekiel's wife died, God commanded Ezekiel not to mourn her death, for her death was a prophecy of the death of their sons and daughters in the city of Jerusalem. When his wife died, Ezekiel was to carry on with his work. Doing so stirred the people to inquire concerning the meaning of his actions. When the people eventually received news that Jerusalem had fallen, Ezekiel instructed them that they were not to mourn for the city, for its fall was the plan of God. Other than prophesying concerning the judgment of God against the nations, Ezekiel was to keep silent until he heard word that the city had fallen. This came about two years later (33:21). When the city had fallen, the event would be a sign that all prophecies concerning its fall would have come to pass. All the true prophets of God would have been confirmed true, and all false prophets judged to be false.
Prophecies Against The Nations
(25:1 – 32:32) Outline: (1) Prophecy against Ammon (25:1-7), (2) Prophecy against Moab (25:8-11), (3) Prophecy against Edom (25:12-14), (4) Prophecy against Philistia (25:15-17), (5) Prophecy against Tyre and Sidon (26:1 – 28:26), (6) Prophecy against Egypt (29:1 – 32:32)
Chapter 25 PROPHECY AGAINST AMMON The time for these prophecies against the nations that surrounded Israel came before the announcement of the fall of Jerusalem. All these nations were related in some way to Israel through Abraham. Throughout their history, they seem to have manifested their envy that Israel was considered the chosen people of God, and not their forefathers from whom they originated. Because they possibly dealt in an envious manner toward their relative, Israel, they rejoiced when she was humbled through destruction and captivity. 25:1-7 When Nebuchadnezzar finally brought an end to Judah through the destruction of Jerusalem, Ammon rejoiced. Ammon rejoiced when the temple was defiled and the land laid waste. She possibly saw Judah's demise as revenge for what had formerly transpired when Israel conquered her many years before when the Jews were entering the promised land (See Jg 10:9 – 11:40). When the northern kingdom of Israel fell in 722/21 B.C., the Ammonites reclaimed the territory that was formerly taken from them (Jr 49:1). She then attacked the southern kingdom of Judah in 600 B.C. Because of her resentment and evil actions toward Judah, the judgment that would be brought on her would result in her termination from history as a nation. The Ammonites would be assimilated into the world powers that would control the Near East, and thus go out of existence as a nation of people. Their sin resulted in their termination.
Chapter 24 PROPHECY BEFORE THE FALL 24:1-14 This pronouncement came in January, 588 B.C., about two and a half years after the previous oracle. This was the date that Nebuchadnezzar laid siege to the city of Jerusalem (See 2 Kg 25:1; Jr 52:4). What Ezekiel was commanded to do here was interpreted in verses 6-14. The pot symbolized the city of Jerusalem, and the rebellious house of Israel was in the pot for cooking. Because the people within the city did not surrender to the Babylonians, they would suffer the 30-month siege of the city. The righteous and unrighteous would suffer together. Because the city was surrounded, no one would be able to escape the siege. Some did escape to the Babylonians, but they had to secretly leave the city in order to give themselves over to the Babylonians. Her blood is in the midst of her: Murderers were in Jerusalem, as well as all those who had defiled every symbol that represented the righteousness of God. The city was sealed up by the Babylonian army, and made ready for the devastation of famine and pestilence that would ravage the population before it finally fell. Let the bones be burned: Once the flesh was cooked well, Ezekiel
504 Ezekiel 26,27 Dickson Teacher's Bible Commentary
PROPHECY AGAINST MOAB 25:8-11 Israel was arrogant in the fact that she was the chosen of God. When she went into apostasy by adopting the idol gods of her neighbors, then her neighbors said that she was no different than them. When Jerusalem fell, and the temple was destroyed, the nations mocked Israel, reaffirming their claim that she too was only another nation of the world like them. Since Israel could no longer claim to have the special protection of her God, then she could no longer claim to be the special people of God.
Once he conquered the city, the port came under Babylonian control, but never functioned as it did prior to the Babylonian destruction. Years later Alexander the Great also besieged the city. During the siege by the Greeks, a remnant of the people of Tyre fled from Alexander to a small island off the coast of the mainland city. In order to completely devastate the city, however, the army of Alexander built a causeway with the remains of the coastland city by throwing stones into the sea. A causeway was thus made in order to access the small island. The city was never rebuilt in ancient times to its former glory that it enjoyed prior to its destruction by the Babylonians. 26:15-21 Troubled by your departure: The kings of all the Mediterranean coastal nations would lament the fall of Tyre simply because they would lose a very strategic trade port to the Near East nations. They would be economically devastated by the demise of a great amount of trade. Descend into the Pit: Not only would the city fall, but the unrighteous would be brought down to Sheol. What is symbolized in verse 20 is not a location of the dead, but a metaphorical understanding in reference to the beliefs of the people. Shrines and temples were built on high places because of the peoples' belief that God could be better accessed on hills and mountains. The opposite of such locations would be the depths of the earth. This was the location, therefore, where it was believed that demons existed.
PROPHECY AGAINST EDOM 25:12-14 From the day that Israel came out of Egyptian captivity, the Edomites were antagonistic against Israel. These descendants of Esau seemed never to forgive Abraham for allowing their forefather to be cast out of his camp (Gn 35:22 – 36:43). Their hatred of Israel led them to work against God's plan through Israel. Because of their work against the plan of God, they brought judgment on themselves, which judgment meant their extinction from history (See comments Ob; see also Ez 35:1 – 36:15). Their hatred went so far as to murder the Israelites who escaped from Jerusalem when it was under siege by the Babylonians.
PROPHECY AGAINST PHILISTIA 25:15-17 From the time Joshua led the Israelites into the land of promise, the Philistines were the continual antagonist against Israel's possession of the land (Jg 3:31; 14:1-16; 1 Sm 4:1-6; 2 Ch 26:6,7). Because the Israelites had throughout their history defeated the Philistines on many occasions, they harbored an ongoing hatred of Israel. When Israel fell, they rejoiced over her demise. Because of their actions against Israel, God's prophets pronounced their certain demise and extinction from history (See Is 14:29-32; Jr 25:20; Am 1:6-8). Cherethims: This was another name for the Philistines. This name was possibly given to the Philistines before the Israelites arrived in Palestine, for they had migrated from Crete, or Caphtor (See Dt 2:23; Jr 47:4; Am 9:7).
Chapter 27 27:1-36 Judgment upon Tyre was indirect judgment upon all those nations who traded through her ports. Her trading partners extended even to the ports of Spain and all northern Africa. The Near East trade that went through the port city of Tyre is often ignored when dealing with the judgment of God upon the nation of Israel. When Israel came out of Egyptian captivity, God gave to the Israelites all the territory that extended into the land of the Hittites to the north (modern-day Turkey), to the border with Egypt to the south. He even gave them the territory to the east of the Jordan River when they defeated the Ammonites. The territory that He gave them was the heart of all the Near East trade. If they would have remained faithful to Him, they would have developed into one of the most glorious empires of the world with the opportunity to influence the world for God. One wonders what the world would have been like today if they had remained faithful to God. They had the opportunity, but they foolishly turned their back on God. The emphasis on the greatness of Tyre in this chapter manifests just a portion of the international trade and opportunity that Israel could have had if she would have conquered all the land that God gave her, and then remained faithful to Him. Just having this one city within her border would have given her the opportunity to preach the name of God throughout all nations of the world. As Bible historians, therefore, we see in the words of this prophecy concerning the fall of Tyre the fall of a great opportunity for Israel that they could have had if they would have controlled their rebellious attitude and stiffnecked behavior. There is thus more to the words of this prophecy against Tyre than a condemnation of the city. We must not forget that the city and port could have
Chapter 26 PROPHECY AGAINST TYRE AND SIDON 26:1-14 Tyre and Sidon were prominent gateway seaport cities. Palestine, and the nations immediately east of Palestine, were able to trade with all the Mediterranean port cities through the ports of these two cities. I will be filled now: The Israelites evidently functioned as "customs control" when nations as Syria, Ammon and Moab to her north, and cities to the east and south, traded with the coastal cities of the Mediterranean Sea (See 27:5-25). But when Judah fell, the traders had free access to these nations. However, such was not to be for God wanted to destroy both Tyre and Sidon in order to desolate the land of Palestine and punish those neighboring nations of Israel who sought her demise. Because of their strategic location and trade with many nations, the people followed after the pride of their King Ithobaal II (28:12). They lifted themselves up, but they would be brought down. According to Josephus, Nebuchadnezzar laid siege to Tyre for thirteen years.
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belonged to the people of God, who in turn could have had a great impact on the world through their monotheistic beliefs.
ments Er & Ne). Sanctified in them: God would be set apart in their minds as the only true and living God.
Chapter 28 28:1-10 "I am a god": Any man on earth who would set himself up as one to be worshiped, has declared his own doom (See comments At 12:18-23). Only God is to be worshiped, for it was He who created all things. The city of Tyre, therefore, was to pay the price for the arrogance of their king. We would assume, however, that they would not have been punished because of their innocence in this matter. They evidently accepted him as a god, and thus gave him worship. Wiser than Daniel: Daniel was but a man, but wiser than the king of Tyre. This statement was a mockery of the king for his arrogant presumption that he would be as wise as God. If the king claimed to be a god, then he would have to be omniscient, and thus no secret could be hidden from him. Acquired riches: The king's self-deception was that his great acquisition of treasures led him to believe that he was as wise as Solomon. But he went one step further. He thought he was as wise as a god. His worldly wisdom to acquire riches was not a qualification for claiming to be a god. So because he claimed to be God, God would send a ruthless army against him in order to bring him down. And once he was brought down, he was asked if he would still claim to be a god. 28:11-19 God had set the king of Tyre in his position as the king (Compare comments Rm 13:1-4). But because of his sin, God would bring him down. He was a leader that God raised up in order to accomplish His purpose among His people. But when the sin of materialism took control of his life, he was taken out by God. The people will be astonished: The people would actually learn a lesson from the fall of the king of Tyre. He exalted himself among the people as a god. However, he was brought down. Though they may not have recognized that it was God who brought him down, they certainly learned that one as the great king of Tyre could be no god, for he was brought down by another king who was more powerful than he. 28:20-26 Since Tyre and Sidon were sister cities, they were considered in prophecy together. What affected one, affected the other (See Is 23:1,2; Mk 7:24-26; At 12:20). Ezekiel and the other prophets spoke against both Tyre and Sidon. They proclaimed that they would fall. Once they fell, God's prophets were proved to be sent from God, who only can know the future. Prickling brier: The nations that surrounded Israel continually plagued them throughout their history. But this would come to an end, for these nations would be terminated by God. This was done when the Medo-Persian Empire assumed control of all the former possessions of the Assyrians and Babylonians. When God brought His people back to the land of Palestine, the people who were already in the land, and the territory of all neighboring nations, were under the authority of the Medo-Persian Empire. They could not rise up against the returned remnant of Israel, lest they be seen as rising up against the Medo-Persian authority that was in control of all Palestine and surrounding regions. For this reason, the Jews dwelt safely in the land when they returned, for they were under the protection of the Medo-Persians (See com-
Chapter 29 PROPHECY AGAINST EGYPT 29:1-7 This oracle of Ezekiel was delivered during Nebuchadnezzar's siege of Jerusalem. It is specifically directed toward the Pharaoh of Egypt. Because the Pharaohs of Egypt thought that they were the descendants of the gods, they were arrogant and pompous. My river: The Nile River was the source of food for Egypt, and thus the foundation of their existence. The crops of Egypt were planted along the silted banks of the Nile, which made it possible for Egypt to have food even in the worst of famines. Great monster: Pharaoh wallowed in the wealth of the Nile. But God would bring him up from the Nile as a fish caught on a hook. As scales are attached to the fish, the people would cling to the big fish Pharaoh, which would result in all of them being cast into the wilderness. Not be gathered and buried: It was abhorrent to the Egyptian not to be buried, especially for the Pharaoh who would enjoy a great entombment at the time of his death. Because they would not be buried, animals and birds would eat their discarded bodies. Staff made of reed: Israel had leaned on Egypt in the past for help, but Egypt crumbled as a staff that was made of flimsy reeds. 29:8-12 Egypt would be laid waste by the Babylonians from the small town of Migdol in the north (See Ex 14:2; Nm 33:7), and to Syene (modern-day Aswan) in the south. This was the totality of the heart of Egypt. Forty years: This time may be symbolic, taken from Israel's forty years of wandering in the wilderness (Nm 14:33; Ps 95:10). It would refer to the time when the Medo-Persian Empire extended into Egypt from 525 to 487 B.C. I will scatter the Egyptians: As Israel was scattered among the nations, so would the Egyptians be scattered during their period in the wilderness. 29:13-16 I will gather the Egyptians: Only the Egyptians were promised to be restored to their land. All the other nations against whom prophecies were made, were destined for termination. God seems to make this promise to the Egyptians because they were the nation that housed His people during their years of development as a nation. A lowly kingdom: Though the Egyptians would emerge as a nation, they would not be the dominant and glorious nation that they were in their former years. No longer be the confidence of ... Israel: In her apostasy, Israel turned to Egypt for help. But Egypt would never again be a strong nation to which Israel would be tempted to again turn for help. 29:17-21 Nebuchadnezzar laid siege against Tyre for thirteen years. However, he took little spoil from the city. It was at this time in history that God was using the Babylonian Empire to bring judgment on Assyria for arrogantly striking against the people of God in the northern kingdom, and then against Judah. In order that the Babylonian army continue to be God's proxy judgment against the apostate people of God, they needed to survive. For this reason, therefore, God allowed Nebuchadnezzar to conquer Egypt. The horn of the house of Israel: Reference here could be to the time when
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plunder of other nations. Their survival, therefore, depended on their plunder of those cities they conquered. The Assyrians could not stand against such an army. They were thus brought down to the pit of death. 31:15-18 Assyria was brought down. And when it fell, it fell as a great tree to the ground, causing a tremor throughout the nations that depended on her existence. Such would be the fate of Egypt. Egypt was never the extensive empire that Assyria was. And since Assyria was brought down by the Babylonians, Ezekiel wanted the Egyptians to know that they did not have a chance. They too would come crumbling down in order to find their place among the uncircumcised.
God would open Ezekiel's mouth once again to speak concerning Israel and her future. At this time his mouth was closed, for he could speak only concerning the destiny of the nations around Israel. But when God once again allowed him to speak, he would speak of the restoration of Israel, as well as the coming of the Messiah.
Chapter 30 30:1-9 The day of the Lord: In prophecy, this phrase meant that judgment and destruction were coming. The day of the Lord meant deliverance of the righteous by the destruction of the wicked (See comments 2 Pt 3). In this historical context, Egypt and all nations who were in alliance with her, were to suffer the destruction that would be coming from the Babylonian Empire. When Egypt and its alliance countries fell to the Babylonians, the neighboring Ethiopians to the south of Egypt, would also suffer. 30:10-12 I will make the rivers dry: The Nile River would not completely dry up, but it would be so low that the irrigation canals would not feed through to the crops. However, most of the small rivers that dispersed from the mouth of the Nile in the land of Goshen would dry up. 30:13-19 The cities herein mentioned are the principal cities throughout Egypt. Memphis was the capital of Lower Egypt (the northern region) and Pathros was the capital of Upper Egypt (the southern region). No: Thebes. Aven: Heliopolis. Pi-beseth: Bubastis. Tehaphnehes: Or, Tahpanhes. 30:20-26 The date of this oracle against Pharaoh was 586 B.C., the year that Jerusalem fell. While Nebuchadnezzar was besieging Jerusalem, the Egyptians came up to help Judah. But Nebuchadnezzar temporarily left his siege of Jerusalem, and engaged the Egyptians, whom he defeated and sent back to Egypt. Then again in 582/81 B.C., Nebuchadnezzar took his army into Egypt and ravaged the land. The prophecy here made by Ezekiel possibly refers to the 582/81 B.C. attack of Nebuchadnezzar against Egypt.
Chapter 32 32:1-10 This oracle against Pharaoh was delivered in March 585 B.C. It was delivered a year and nine months after the oracle of 31:1. This prophecy is specifically against Pharaoh. He made himself fierce like a lion, and like a great monster—possibly a reference to a whale—among the nations. Spread out My net: No matter how fierce and large Pharaoh presumed himself to be, he would be caught and entangled in the net of God (See 29:3-5). Pharaoh would be brought out of his protective waters, and laid out on the ground. The wild birds and beasts would then come and devour his flesh. He would not be allowed the honorable burial that was traditionally given to Pharaohs. I will cover the heavens: When Pharaoh fell, all his governors, princes and leaders of the land fell with him. Their influence was darkened. They were as stars and the moon that no longer reflected light. When Pharaoh (the sun) was covered, the Egyptian leaders (the moon), could no longer reflect the influence of the Pharaoh throughout the land. Trouble the hearts of many people: When Pharaoh was brought down, all those nations that depended on Egypt were troubled. They would see that if Egypt could not stand against the invasion of the Babylonians, then surely they could not stand. 32:11-16 Death and destruction would not stop with Pharaoh. The Babylonians would strike the population of Egypt. Since God meant for the Babylonian army to be replenished with the spoil they would take from Egypt, the treasures of the country would be taken. The animals and crops would be taken for food. The country would be plundered of its goods, and thus the people would be left with nothing to eat. Those who fled into the desert would starve. 32:17-32 Though the Egyptians considered themselves a distinct people from the rest of the Gentile nations, they would go down to death and join all the uncircumcised in Sheol. Pharaoh, and all his people, would be laid in the grave among all the other nations. Sheol: All the spirits of the dead would go to the realm of departed spirits. This is not the eternal punishment, but the abode of the dead. Asshur: Or, Assyria. All the nations that were mentioned in this context were formidable military states. They all fell to succeeding nations, and thus Egypt would be no different. Meshech and Tubal were remnants of the Hittites who dwelt north of Palestine. Though all these nations were a terror to the populations of the Near East, they were all gone, buried with their populations. The grave
Chapter 31 31:1-9 This oracle is dated about two months after the previous oracle (30:20). The prophecy here was directed to Pharaoh. However, Assyria is used to illustrate that no matter how great a kingdom might be, it can be brought down by God. Cedar: In order to exemplify the greatness of the Assyrian Empire, it was compared to a great cedar of Lebanon. The Assyrian Empire became extensive throughout the Near East. Other nations founded their security on its existence, trusting that it would never fall. Through its far reaching governance of the Near East, nations could trade in peace. The kings of the Empire were arrogant because of the greatness of the kingdom. God had raised up this empire for the purpose of using it to discipline His people of the northern kingdom of Israel. 31:10-14 Though the Assyrian Empire was so great, the Babylonian Empire overcame it. Assyria was brought down. And when it was brought down, all those who depended on her existence came down with her. The most ruthless of the nations: The Babylonian army was composed of a coalition of forces that were of a warrior culture. They existed off the
507 Ezekiel 33,34 Dickson Teacher's Bible Commentary
33:21,22 One who had escaped: The normal journey from Jerusalem to Chebar would have taken over three months (See Er 7:9). Because of the detention of the captives after the fall of the city in 586 B.C., we would assume that the journey of this refugee took over six months. Ezekiel's mouth had been closed by God in giving any further oracles concerning the city after the statements of 24:26,27. During the interim period, he spoke only of the nations (chs 25 – 32). But now God opened his mouth and he could speak concerning the future of Israel. 33:23-29 Many residents of Jerusalem had scattered throughout the land during Nebuchadnezzar's 30-month siege of the city. They were reasoning that if God had given the land to one man, Abraham, then certainly they should be granted the land as a group. In their reasoning, however, they had forgotten their idolatrous beliefs and behavior that had led to their loss of the land. In this oracle, God reminded them of their sinful ways that led to their loss of the land. Eat with blood: They ate blood in reference to idol worship (See At 15:20). Shed blood: They had offered their children as sacrifices to their idol gods. Stand upon your sword: They trusted in their own military strength, and not in God. They lived by plunder and murder. Defiles his neighbor's wife: They were an immoral culture. Fall by the sword: Those who remained in the land after the destruction of Jerusalem would be hunted down and killed by the Babylonian army. 33:30-33 They will not do them: They came to hear the word of God from the preacher, but they would not take action. They were hearers of the word, but not doers (See comments Js 2:14-26). A prophet ... among them: When Ezekiel's prophecies were fulfilled, he was then confirmed without doubt to be a prophet of God.
silenced their terror, and the world continued on a better place without them. Pharaoh would suffer the same disgrace and the world would carry on.
Restoration And Reconstruction
(33:1 – 48:35) Outline: (1) Return of the glory of the Lord (33:1 – 39:29), (2) Restoration of worship and civic life (40:1 – 48:35)
Chapter 33 RETURN OF THE GLORY OF THE LORD Beginning with this chapter, and extending throughout the remainder of the book, the primary focus of the prophet is on hope for the future. Except for a brief interjection of prophecy in reference to the nations (36:7; ch 38 & 39), the pronouncements of these final chapters are to the people of God. 33:1-9 Watchman: The prophets of the Old Testament were the watchmen of God (3:16-21; Is 21:6; Jr 6:17; Hk 2:1). They were called in order to call Israel back to God. Their work was to warn the wicked, that they turn from their wicked ways. The Major and Minor Prophets existed for the purpose of warning God's people during the era of apostasy that they should repent, and return to God. Wicked man: In this context, Ezekiel turned from the sins of the nation to the sins of the individual. Though the nation had to suffer the calamity of destruction and captivity, the individual would be saved through individual repentance and obedience of God's law. 33:10,11 How should he then live: The people knew that they had to pay for their sinful ways. Their question was how could they survive the present calamity. The answer was that they had to repent. They had to turn from their idolatrous beliefs and behavior and return to the law of God. 33:12-16 Righteousness ... will not deliver: This context of teaching argues against the concept that one is once saved, and then he is always saved before God. The word "if" places a condition on one's salvation. If one does not continue in his obedience to the word of God, then he will fall from his state of salvation (See 1 Co 15:2). It is true that our works (righteousness) do not guarantee our salvation. We are saved by grace, regardless of the works that we do in response to God's grace (See comments 2 Co 4:15). However, if one claims to be righteous because of his works, and then works wickedness, then God's grace will not cover his wicked behavior. If the wicked man turns from his wicked ways, then he has thus changed his eternal destiny. He will be saved. His eternal destiny, therefore, is determined by his obedience to the will of God. 33:17-20 Their way is not fair: In order that the justice of God stand unchallenged, each free-moral individual must be held accountable for his own sins. His eternal destiny cannot be unconditionally determined by God before he is born. God's justice stands because each person will be held accountable for his own sins (See comments 2 Co 5:10). Because of the many exhortations throughout the Bible in reference to the teaching of this context—that one must continue to be faithful—individual responsibility for one's behavior is necessary in order that God stand just in judgment (See Mt 10:22; Cl 1:23; Hb 3:6; 2 Pt 1:10).
Chapter 34 34:1-6 This is a picture of a self-centered leadership that was concerned only with their own well-being. Shepherds: The shepherds in this context were the kings, princes, priests and elders of Israel. When Jerusalem fell, the people of God were scattered as captives, not only throughout the land of Palestine, but also throughout the Babylonian Empire. They were scattered because their leaders had led them into the apostasy of idolatry. In the preceding chapter, the leaders simply wanted to come before Ezekiel and hear a word from the prophet. They should have been inquiring of the Lord as to how they could gather the scattered flock of God. You have dominated them: Leaders who are concerned for their own well-being, and do not lead by service and example, control by domination. The less they care for the flock, the greater the severity of their domination in order to maintain their base of support and control over the people. They thus use the sheep as an opportunity to satisfy their own thirst for power and control. These shepherds failed to serve the flock of God. God's shepherds should lead by service, not command (Compare comments Mk 10:35-45; 1 Pt 5:1-4). 34:7-10 No shepherd ... search for My flock: A shepherd is no shepherd at all if he has his own interest at heart. Since in the context the shepherds were the civil and religious leaders
508 Ezekiel 35,36 Dickson Teacher's Bible Commentary
of the people, then in this statement, God said He would take them away. He would take away any further earthly kings in Israel. The emphasis of what God states in this context is that He will restore His original plan for His people, that He only would be their king, reigning over them from heaven. His kingship would continue with the coming King, the Messiah, who would reign over the people from heaven (Lk 1:31-33; At 2:21-36). 34:11-16 God would seek out His sheep from among the nations to which they had been taken into captivity. Once they were gathered, He would bring them again into their land that He had given them. This would happen when the MedoPersian Empire, under the kingship of Cyrus, would allow the captives to return to their land in 536 B.C. (See comments Er & Ne). Destroy the fat and the strong: The wicked kings and leaders of former Israel would be taken away. God would never again allow His people to have royal authorities on earth to dominate His people. All authority would remain in heaven where it has always existed (See comments Mt 28:18). 34:17-19 Male goats: God would take away those who sought to dominate among the flock. These had formerly consumed the wealth of the land for their own selfish ends. They had no consideration for the people, and thus seized and maintained control of the people for the purpose of maintaining their own life-styles. When religious leaders take advantage of the people in order to guarantee their own life-style, they have stolen the flock of God. 34:20-22 Fat sheep: One was determined to be a selfseeking shepherd by his fatness that had resulted from his exploitation of the flock. Scattered them: Their behavior resulted in the scattering of the flock, for they led the people into idolatry. Save My flock: The ungodly and self-centered leaders of Israel had scattered the flock. God was now taking control of His flock and bringing them back to Him. No longer would He relinquish the flock to man in order that a king reign over them. Their rejection of Him had led to their destruction as a nation. His direction would lead them back to Him, and the Servant that was to come. They would regain their identity as a people, but not regain their independence as a nation in Palestine. 34:23-31 In order to understand the following context, the interpreter must conclude that the prophet is speaking of the Messiah. I will set up one shepherd over them: About 500 years before the time of this statement, Israel had cried out for a king on earth to rule over them. This system of governance led to their destruction, for the kings led in their idolatry. In this context, God was laying the foundation for restoring His sole kingship over His people. Through the captivity, their shepherds were taken away, and God was enthroned in their hearts. They were thus being prepared for a social paradigm shift that would last for another 500 years, which would bring them to King Jesus. God would set up His anointed King who would come from the lineage of David (See comments Ep 1:20-23). He would be the Good Shepherd (Jn 10:11,14). Covenant of peace: See comments Jr 31:31-34. My hill: See comments Is 2:1-4. Showers of blessing: See At 3:19. Delivered them: God would deliver the captives from the bondage
from which they could not deliver themselves. Their physical deliverance from Babylonian captivity would be typical of their deliverance from sin under the reign of the coming Servant. Once delivered, God's sheep would be in His protective hand. They would no longer fear those who could kill the body, but could not kill the soul (Compare Mt 10:28; Rv 21:4).
Chapter 35 35:1-9 Mount Seir: Edom. Stretch out My hand: God will influence the events of history in order to bring Edom to a close. Perpetual hatred: Being the descendants of Esau, the twin brother of Jacob, the Edomites were continually the antagonists of Israel. From the time the Israelites came out of Egyptian captivity, to the time of their demise in the destruction of Jerusalem, the Edomites shed the blood of the Israelites (Nm 20:18). When Israel was coming to a close with the destruction of Jerusalem, the Edomites murdered many Israelites who escaped from the destruction of Jerusalem and fled toward Edom (See comments Ob). The Edomites rejoiced over the doom of Israel (See comments Ob 12). Because they showed no mercy for God's people, God would show no mercy toward them (Js 2:13). Edom as a nation would be terminated from history. They lived by the sword, and by the sword they would die. They were a cruel race of people. Herod the Great was an Edomite. Centuries after this prophecy of Ezekiel, Herod the Great, and those who descended from Herod, were designated by the Romans to reign over the Jews in Palestine immediately before the birth of Jesus. It was an effort by the Romans to humiliate the Jews who were living in Palestine at the time of the birth of Jesus. 35:10-15 Before the birth of Jacob and Esau, God told Rebekah that there were two nations in her womb (Gn 25:23). These two nations were the Edomites and Israelites. Israel followed after God, but the Edomites followed after false gods (Ob 2). They followed after the character of their father who was a profane person (Hb 12:16). I will do according to your anger: God would render to them that which they had done to others (Rm 12:19). Idumea: The Edomite nation. The Edomite nation would be made desolate, but the Jews would be restored to their land.
Chapter 36 36:1-7 Ezekiel had previously revealed condemnation of Mount Seir (35:3). Now he revealed blessing for the mountains of Israel. Mountains: The mountains stood for all the land. The land, including its mountains, valleys and rivers, was the sustenance of the nation of Israel. Have become our possession: The rest of the nations were land grabbers. Once the Israelites were taken from the land, countries as Edom grabbed the land. Because of the apostasy, God had taken His people from the land. However, when He took His people from their inheritance, He did not permanently give it over to other nations. The message of hope in this context was that the mountains and valleys would again be productive for the people of God. 36:8-15 Yield your fruit for My people: Though others took possession of the land, the promise was that the land
509 Ezekiel 36 Dickson Teacher's Bible Commentary
would again bring forth its fruit for the people of God. All the house of Israel: All twelve tribes would again enjoy their occupation of the land after King Cyrus of the Medo-Persian Empire released the exiles in 536 B.C. The promise was that the cities of the land would be rebuilt, not just the city of Jerusalem. Jerusalem was important to the returnees, but it was not the only city that was rebuilt. In fact, according to the history that is given by Ezra and Nehemiah, the completion of the reconstruction of Jerusalem came after the rebuilding of many other cities in the land (See comments Er & Ne). There is no emphasis here on the rebuilding of the temple. I will multiply: Their prosperity in the land would be the sign that God was again with them. Bereave your nation of children: The other nations were saying that Israel bereaved herself of children. But this reproach of the nation would cease. Neither the people, nor the land, would bear the disgrace that was brought on the land through their apostasy. Through repentance and restoration, the Israelites would not become the victims of themselves. They would no longer be a reproach and a derision among the nations. 36:16-25 Woman in her impurity: When a woman was in her time of uncleanness, she was ceremonially impure (Lv 15:19-24). She was not to be touched by a man. When Israel was unclean with idol worship, God could not be close to her. He stood at a distance, and thus Satan had his opportunity to bring the ruthless nations of the world into her land for the purpose of destruction. According to their deeds: They sowed idolatry, and thus reaped the consequences of their sin. Profaned My holy name: Through their disobedience of His law, and their apostasy to idols, they brought mockery on the name of God. They caused the Gentile nations to accuse that the God of Israel was no different from their nationalistic gods that they had created after their own imaginations. I do this ... for My name's sake: Israel was only the opportunity through whom God planned to bring the Messiah and Savior into the world. She was a flawed instrument. Nevertheless, in order to fulfill the promises that were made to the fathers, God restored Israel in order that she be identified as the heritage through whom the Savior came in fulfillment of the promises. I will sanctify My great name: God's name would be set apart, and thus manifested as a name of the God who exists above the minds of men who imagine their own gods. Through the restoration of His people to the land, therefore, God vindicated Himself to be the one true and living God (1 Sm 2:2). Sanctified in you before their eyes: When God was hallowed—set apart as the only God—then the nations would perceive that God was working in the restoration of Israel to their land. I will cleanse you: The people would be cleansed of their former sin because of their repentance of their idolatrous past. They would once again be His holy people (Lv 11:44; see 1 Pt 1:15,16). 36:26-32 A new heart: It would be a humbled heart. The purpose for the captivity of Israel was not simply punishment. If we do not understand that God was working to preserve a remnant of Israel in order to reestablish their identity for the fulfillment of the promises made to the fathers, then we have missed the purpose for the captivity. In order to reestablish
the identity of Israel, they had to be humbled through captivity. This was God putting a new heart and spirit within them. They had to voluntarily submit to His will, realizing that the only way out of captivity was through humble submission to Him. Once this was accomplished after the first generation of captives died, then through scribes as Ezra, with the leadership of spiritual men as Nehemiah, the humble and dedicated could be brought back into the land in order to prepare for the coming Messiah and Savior of the world. I will put My Spirit within you: This statement would possibly take these promises beyond the restoration of the captives to the land after the Babylonian captivity. The prophecy possibly looks to the fulfillment of Joel 2:28-32 (See comments). God poured out the Holy Spirit on the apostles in Acts 2, afterward filling His people with the Spirit upon their obedience to the gospel (At 2:38). However, the meaning would also be applicable from the time of the restoration to the coming of the Messiah, the time when God did not work through prophets as Isaiah, Jeremiah, and the other prophets. The Old Testament prophets were sent in order to call Israel back to God from their idolatry. But after the return, they would need no message as was given to them by the Old Testament prophets. They had the writings of the prophets to lead them to the Messiah. Nevertheless, the Holy Spirit would not cease to work among God's people until the coming of the Messiah. He would work, but not as through prophets as the Major and Minor Old Testament prophets. He would work through chosen individuals as Simeon and Anna who would constantly remind the people that the Messiah was coming (See comments Lk 2:25,36). Cause you to walk in My statutes: God caused them to go through the cleansing of the captivity by humiliating the proud and arrogant idolaters. Since we would also interpret this to refer to a restoration of the people to return to God, then we would assume that the teaching of Jeremiah 31:31-34 would apply to this prophecy (See comments). The new heart would be the people's desire for God alone. My people ... your God: They would no longer give themselves over to false gods that they had created after their own imaginations. They would be restored to the one true God, and thus made to be His people. No more reproach of famine: Because they would give their hearts to God, God would not bring famine and pestilence on them in an effort to turn them from their sin. Thus the nations would never again mock them because their God had brought punishment on them for their sin. You will loathe yourselves: When restored to the land, the generation of Israelites that would return would look back to the idolatry of their fathers and loathe the behavior of their fathers. They would realize that their fathers brought independent Israel down because they ran after false gods. 36:33-38 Dwell in the cities ... ruins rebuilt: These promises caution us not to be too zealous to see Messianic prophecies within this context of our own future. Ezekiel focused the prophecy on the restoration of the people to the land of Palestine, rebuilding of the cities that had been destroyed by the invading forces, and then, cultivating the land. God would do all this as an evidence that He had worked a historical miracle. When a nation was conquered in ancient times and taken into
510 Ezekiel 37,38 Dickson Teacher's Bible Commentary
captivity, that was the end of the nation. However, in the case of Israel, God would resurrect His people out of captivity and reestablish them as a people within their land that had been given to them one thousand years before. When this would happen, then all the nations would perceive that the God of Israel was the true God of heaven.
tives, know that God had set apart His people. They were set apart for a specific purpose, that is, to bring the Son of God into the world as the Savior of all men.
Chapter 38 38:1-17 In chapters 38 & 39, apocalyptic prophecy is directed against Gog, of the land of Magog, who would fight against the people of God. Magog was a land to the north of Palestine. It included the regions of Meshech and Tubal. Some have assumed that Gog was Gyges (690-657 B.C.), king of Lydia in Asia Minor. Others have assumed that Gog was Nebuchadnezzar of the Babylonian Empire. Some have suggested that reference is to Alexander the Great who took control of Palestine in the latter part of the 4th century. Still others have suggested that Antiochus Epiphanes, king of Syria, is pictured, for he was the one who defiled Israel's sacrificial ceremonies in the early part of the 2nd century. However, if this context is apocalyptic, then the identity of Gog as a specific person is meaningless. He simply represents any force that would set himself or itself against the people of God. In view of the statements in 39:25-29, reference in the prophecy of these two chapters is to a time after the return of the captives from Babylonian captivity. The historical events look forward from the return to the coming of Jesus for His earthly ministry. This is an apocalyptic picture of any attack against God's people, and thus an encouragement to the returnees that they should never again fear a force that would destroy them. Others would come, but they would not defeat and scatter them as in the Assyrian and Babylonian captivities. Persia, Ethiopia and Libya: The prophecy was not only against Gog to the north of Palestine, but also against Persia to the east and Ethiopia and Libya to the south. All the nations surrounding Israel after the return are here warned not to trouble God's people, for He will bring judgment on them for harming His people. In the prophecy, Gog is representative of all enemies who would set themselves against Israel. Since Israel was restored to Palestine, the major trading route of the time, then the trading nations to the north and south of Israel are judged for their trouble that they would bring on God's people. It is difficult in the prophecy to determine exactly what nation would be represented by Gog. Though we may not understand the specific identity of Gog, and the country of Magog, the central meaning of the prophecy is clear. Gog would represent any king who would set himself against God's people. Magog would be representative of any kingdom that would seek to again assimilate God's people to the loss of their identity. All such kings and kingdoms would fail in their attempt to annihilate God's people. Sanctified through you: From the time of the return of the remnant to Palestine, which began in 539 B.C., to the time of the coming of Jesus, the land of Palestine was occupied by the Medo-Persians, Greeks and Romans. All these empires subdued the people of God. However, the attack of Gog, who represented all enemies of the people of God, would come to no avail. God's people would continue to maintain their identity as Jews until the coming of the Messiah. The fact that they maintained their identity as a culture of people, proved that God had set them apart
Chapter 37 37:1-14 This was surely one of the most unsettling visual prophecies that Ezekiel experienced. The message of the illustration is clear. The power of God that was manifested in the resurrection of the bones proved to the people that if God could raise up these bones, and put life in them, then surely He could raise up His people out of their captivity and bring them again into their land. The northern kingdom of Israel was taken into captivity in 722/21 B.C. by the Assyrians. They had thus been in captivity over 140 years before this prophecy was made. They were many generations into their captivity, and thus settled in the lands of their captors. The captivity of the southern kingdom was finalized in 586 B.C. But in the prophecy, both the northern and southern kingdoms of Israel would be restored to the land as one nation of twelve tribes. This historical miracle was accomplished when the MedoPersian Empire conquered the Babylonians, and subsequently allowed all captives to return to their homelands that were under Medo-Persian control. The fact that this would eventually happen caused wonder at the time Ezekiel made the prophecy, but belief when it actually happened after the captivity. 37:15-23 What God commanded Ezekiel to do was to be done before all the people. It was to be done in a manner that would cause them to ask concerning the meaning of his actions. One stick represented the southern kingdom of Judah. The other used Joseph to stand for the northern kingdom of Israel. The sticks represented the two kingdoms coming together to be known as Israel, thus reestablishing the identity of Israel. The two kingdoms had been divided since the time immediately after the death of Solomon in 931 B.C. In 536 B.C., when the Medo-Persians allowed the Jews to return to their land, they would be united as one nation. After a period of almost 400 years of division, they would be brought together as one nation. Truly, it was a historical miracle of God to do such a thing. 37:24-28 There is certainly Messianic prophecy in this context. David My servant: This statement should be understood in view of its fulfillment in Jesus (See comments Lk 1:31-34; At 2:25-36). When a remnant of all twelve tribes was restored to the land after 539 B.C., the people also restored themselves to serve God as their only king. When Jesus came, the Father gave kingdom reign to the Son, who is now on the throne of David, reigning with all authority on earth from heaven (See comments Mt 28:18; Ep 1:21-23). My tabernacle: The tabernacle was located in the middle of the twelve tribes, and thus symbolized the presence of God among His people. The restoration of the tabernacle meant that God's presence would again be restored among His people. The Lord sanctifies Israel: The word "sanctify" here means to set apart. The thought is that the nations would, after the return of the cap-
511 Ezekiel 39,40,41 Dickson Teacher's Bible Commentary
Empire. Cyrus, king of the Medo-Persian Empire, released the captives, and thus the faithful in Israel concluded that there was only one God. All their false gods and their false prophets had been proven wrong. God's prophets had been proven true. And thus, Israel knew that God caused both their captivity and return. They knew that God did what He said He would do if they forsook His covenant with them.
(sanctified) as His people through whom the Savior would be brought into the world. Every effort to terminate Israel from history, therefore, would fail. 38:18-23 The meaning of the prophecy was that God works for His people. In the case of any attack upon God's people, it is not stated that it would be His people who would take up arms and defend themselves against the attacker. It is stated that God would raise up all that would be necessary in order to thwart the plans of the attacker of His people. Thus God would work nation against nation in order that no nation ever again conquer His people. God would do all this in order to exalt His name among the nations.
Chapter 40 RESTORATION OF WORSHIP & CIVIC LIFE 40:1-4 Ezekiel dates these prophecies in 572 B.C., fourteen years after the fall of Jerusalem in 586 B.C. Through visions, God wanted Ezekiel to see the restored Jerusalem. Thus the angel took Ezekiel to Jerusalem in order that he might see in vision what he would never see in life, for he would be dead by the time this vision was fulfilled. But to give hope to the captives, he was to tell what he saw in the vision. 40:5-49 Temple: The literal Hebrew word is "house," and thus can be translated "house" throughout the remainder of these chapters. Since the word "house" would metaphorically refer to the abiding place of God among His people, the physical symbol of the temple is used in prophecy to look forward to the house of God, the church (See 1 Tm 3:15). Cubit: About eighteen inches, or forty-five centimeters. Rod: About ten and a half feet, or a little over three meters. In this chapter the angel measured for the returnees the places for the restored sacrifices. When the return of the exiles happened, they would reinstitute sacrifices at the temple. Ezekiel is given this revelation in order to bring hope to the captives, reassuring them that though the temple had been destroyed, and the temple sacrifices terminated, they would in the years to come be reinstituted. The purpose for the revelation, therefore, was to bring encouragement for the discouraged captives in the wake of the destruction of Jerusalem and the temple. It is difficult not to understand that these prophecies look beyond the physical restoration of Israel to the land of Palestine. In our hindsight of the establishment of the church, we can see the symbolism of the physical return of God's people to the land of Palestine as a metaphor that would refer to the establishment of the church in Acts 2.
Chapter 39 39:1-8 In this context the invading hostile force against God's people is described in detail. Regardless of the strength of forces against God, He, with a simple strike, dismantles their power. They are laid bare to be devoured by birds and beasts. Because the evil forces are so easily defeated, God's people conclude that only He could have been the source of their defeat (See comments Et). 39:9,10 Once God had brought the forces of evil down, then His people enjoyed the plunder that came from His deliverance. The extent of the victory was measured by the greatness of the spoil. The burning of the instruments of war for fuel took seven years, indicating complete destruction. It also symbolized that the enemies of God were great. However, they were overcome, regardless of their greatness and the number of weapons they used against the people of God. 39:11-16 Gog would be buried beyond the Jordan River (Sea). In order that the land be cleansed of all the dead bodies (36:18; Nm 31:19,20), a burial party would be employed for the purpose. If anyone identified a body, he was to mark the location for the burial party. 39:17-24 Though God used invading forces to punish Israel for their iniquity, He sacrificed (set apart) the invading forces in order to restore and spare His people. Assyria and Babylon were used as His proxy judgment against Israel. Assyria and Babylon, however, were conquered in order to restore the people to the land. Both Assyria and Babylon were evil forces against God's people. They arrogantly marched against Israel. Because of their arrogance, they were sacrificed for the benefit of the restoration of the people of God. Israel's deliverance from the evil forces that were against her is the occasion for belief among the nations. The nations thought it was the end of Israel when she was taken into captivity. But when the powers that took her into captivity were terminated, she was restored to her land. The historical miracle of her restoration became the opportunity for the honest historian to conclude that God was still working through His people. 39:25-29 This clear historical conclusion to the apocalyptic revelation of chapters 38 & 39 place the setting of the events at the time of Israel's captivity and restoration. Evil forces, symbolized by Gog and Magog, were brought against God's people. They were defeated by God once He had used them for His purpose. That purpose was concluded with the fall of the Babylonian Empire in 539 B.C. to the Medo-Persian
Chapter 41 41:1-26 When reading this vision of a rebuilt temple, the Bible historian should keep in mind that a permanent temple for Israel was not in the original plan of God. When Israel was still at the foot of Mount Sinai, God, through Moses, gave instructions to Israel to build a tabernacle, or tent. The instructions were given in detail in order that Israel rebuild the tabernacle throughout their years in the land of promise. The tabernacle represented the presence of God among the people, and before it they were to assemble yearly. The tabernacle was to be moved among the people in order that no tribe be marginalized for the annual sacrifice during the day of atonement. However, when David became king, God gave a concession to him that he build a permanent structure to house the ark of the covenant. The concession was given because God knew that the northern ten tribes would pull away from Israel after
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Solomon died. David was not allowed to build the temple, but Solomon, his son, did (1 Kg 6 – 7). Solomon's temple, therefore, marginalized the tribes to the north in Palestine. After Solomon's death Jeroboam built two altars, one in Bethel and the other in Dan (1 Kg 12:29). In 586 B.C. Nebuchadnezzar destroyed Solomon's temple. In the return of the remnant, God knew that the remnant would remain small in the land, and thus the rebuilding of the temple that is described in these chapters would suffice in providing a location to which the remnant could go for the annual sacrifices (See comments Er & Ne; Dt 12:21). The dimensions of the temple were different than those of Solomon's temple. This temple would exist until Herod the Great, who would later built what was referred to as Herod's Temple. This temple would be destroyed by the Romans in A.D. 70 and would never be rebuilt again. Because of Ezekiel's use of the word "forever," it may be that these instructions concerning the restoration of the sacrifices and rebuilding of the temple were symbolic of the spiritual temple of God, the church, that would come a little over 400 years after the last return of the captives to Palestine (See comments Er & Ne). At least we know that when Jesus came, no emphasis was placed on a continuation of the temple, for true worship would take place anywhere in the world, regardless of any physical structures (See comments Jn 4:23,24). In fact, Jesus prophesied the destruction of the temple structure that stood at the time of His ministry (See comments Mt 24). One of the great lessons that the Jews learned while in exile was that they could worship God without the presence of a temple structure. When they returned to rebuild the temple, therefore, they rebuilt it in order to unite the people around the sacrifices that were to be continued until the coming of the final sacrifice of the Son of God. While in captivity, it is believed that the Jews developed the idea of the synagogue. It is difficult to determine the origins of the synagogue, for the structure and function of the synagogue is found nowhere in the Old Testament. The Jews in captivity possibly built the synagogues for the purpose of solidifying their religious identity and culture throughout the world where they had been scattered. The concept of the synagogue thus came with the returnees in view of the fact that the rebuilt temple still marginalized those in Palestine who were too far from the temple (See comments Dt 12:21). Instead of a restoration of the mobile tabernacle, the Jews built synagogues throughout Palestine. Since they had built synagogues throughout the land of their captivity, the synagogue became a customary cultural and religious center of Israel. Every region, therefore, had a synagogue where sacrifices and teaching could take place. The synagogue thus became an opportunity for world evangelism in the early days of the church (At 17:2).
ees after the Babylonian captivity would have some guidelines concerning the reconstruction of the temple. God knew that the temple had been so completely destroyed that the returnees would not have an idea as to how they should rebuild it. No guidelines or blueprint for building the temple were given for the construction of Solomon's temple. It is believed that Solomon built his temple after the model of Canaanite temples that were contemporary with Solomon. The returnees, however, were so repentant concerning their sin of idolatry, that they did not want in any way to rebuild the temple in a manner that would resemble or reflect the pattern of any pagan temples. In order to ease their minds, therefore, God revealed these basic instructions concerning the reconstruction in order that they be confident that the rebuilding was according to the will of God. Both Ezra and Nehemiah, who led returns and reconstruction after the Babylonian captivity, could follow the basic instructions given in these contexts in order to reaffirm to the people that the rebuilding was according to the plan and direction of God. The could rebuild the temple, but the land was under the control of Persia.
Chapter 43 43:1-12 The glory of the Lord fills all the earth (Is 6:3). God reveals His glory in order to manifest His approval and presence. The vision that Ezekiel saw on this occasion was similar to other occasions when he experienced the awesome presence of God (1:26-28; 8:1,2; 9:1-3). What was experienced on this occasion was the divine glory of God that was manifested in Ezekiel's vision of the temple. His glory came into the reconstructed temple from the east, signifying that God was still present with His people in captivity in Babylonian territory east of Palestine. He would be with them when they returned from captivity to rebuild the temple. When the people forsook idolatry, God came again into their presence while they were in captivity. God's presence, therefore, was not confined to a physical temple. His presence with His people exists wherever they are in the world. Threshold by My threshold: The awesomeness of God cannot be compared to or associated with man in his most pure state of being. In the past, the Israelites had built their houses joined to the temple. In the restored temple, they were not to defile the presence of God by doing such. Man cannot exalt himself to be compared with God as he had done with his idol gods that he had created after his own imagination. The awesomeness of the presence of God should be so revered that we would fear His presence and stand in awe of His glory. If men seek to personalize God to the point that they lose their fear of His awesomeness, they may be creating a god after their own imagination. When God was incarnate in the flesh of man, He had to empty Himself of His divine form in order for man to be able to stand in His presence (See Ph 2:5-8). God is personal to us through Jesus, but we should never forget that if we stood within the energy of His total glory we would be disintegrated into nothingness as in a nuclear blast. The One who created the millions of suns of the universe is millions of times greater in energy than all the universe combined together, for He is greater than that which He created.
Chapter 42 42:1-20 Bible students should not be frustrated in interpreting the description of the temple that is given here. Because the Hebrew text varies in different places it is difficult in some places for the translator to bring over into another language the details of the Hebrew text. We do understand that these instructions were given through Ezekiel in order that the return-
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Clothed with linen garments: The symbolism of the garments was to manifest the ceremonial cleanliness of the people. Linen was considered more cleanly than wool, and thus the sanctification of the people throughout the land was to be symbolized by the best clothing that could be made by man. Neither ... shave their heads: This prohibition of shaving their heads, or not allowing their hair to grow long, was probably a restriction that again was in view of former idol worship. We must understand that the changes that are given in this context were given in response to the people's former behavior in reference to former idolatrous practices. In order to change the thinking of the people, God wanted to prohibit every behavioral characteristic that was associated with idolatrous worship (See comments 1 Co 8). They will teach: The priest was to be a teacher among the people (Dt 33:10). He was a judge in disputed matters (Dt 17:9; 19:17). Keep my laws: The priest was to keep the ceremonial laws in order to manifest the people's obedience to the moral laws of God. Sanctify My sabbaths: When the people kept the sabbaths, they were indicating their obedience to all the law of God. There was no cleansing power in the ceremonial laws, nor in keeping the sabbaths. But their obedience to the laws manifested their willingness to submit themselves to God. 44:28-31 Inheritance: See Dt 10:9. The priests were to be full-time in their service to the people. In order for them to do this, they were to be given the offerings of grain and animals, and everything that was dedicated to the Lord. They were to be given the firstfruits of the land, and all contributions that were necessary in order that they and their families be able to give themselves totally to the administration of the temple service and teaching of the people. Death: See Ex 22:31.
43:13-27 In the vision, Ezekiel sees the restoration of the temple ceremonies that were conducted by the priests, the descendants of Zadok (vs 19; 44:15; 1 Kg 1:7,8). In connection with the offerings that were made, the priests were to sprinkle salt, signifying that the people would keep the covenant. The blood was sprinkled in order to sanctify (set apart) all that was reconstructed for the offering of the sacrifices. Before the people could continue with the altar and temple, they had to cleanse and dedicate it to the Lord. After the cleansing, the people could be accepted, and thus the sacrifices that they would make would be accepted.
Chapter 44 44:1-3 The reason the gate is shut is because the Lord entered the temple through the gate. And since it was shut, the Lord would never again leave His holy place among His people. Not be opened: In their former state of idolatry, their sun worship was reflected in their opening of the door in order to allow the rays of the rising sun to enter the temple. But in their restoration, this door is never to be opened. The prince: As a representative of the nation, the prince would eat alone in the sanctified gateway. 44:4-9 Since the temple had previously been defiled by idolatrous worship and idols, the Lord gives instructions as to who is permitted to enter the temple. From this time on, no uncircumcised person was to administer at the temple. Though non-Israelites previously administered at the temple (See Ja 9:24,27), this would be changed, for God did not want anyone who was uncircumcised in heart to appear before Him on behalf of the people. In this way, He sought to guard Israel from the influence of idolatrous people. Foreigners had introduced idolatrous worship into Israel, beginning with Solomon and his many foreign wives. And thus, in their future God would not allow this to happen again. 44:10-14 The Levities ... will bear their iniquity: In this case, the consequences of the sins of the fathers was passed on to the children. Because the Levites' fathers did not assume their spiritual leadership in order to direct the people according to the law of God, they were banned from doing again that which was assigned to them under the law. Thus the menial work that was previously assigned to foreigners before the temple, was given to the Levites. Because the Levitical priests succumbed to idolatry, they are here assigned to be the gate keepers, butchers and servants at the table. Since they had failed in their duties to keep the people from idolatry, they were stripped of their duties that were given to them under the law and given responsibility that did not entail spiritual leadership. When the return of the exiles eventually came after the Babylonian captivity, among the 40,000 exiles who returned, there were more than 4,000 priests. However, among this number there were only 74 Levites who wanted to leave their comfortable homes in Babylon in order to perform menial tasks at the temple worship (Er 2; compare Ps 84:10). Because there were so few Levites after the return, it was necessary that the Nethinim be called to perform the new duties of the Levites (Er 8:15-20). 44:15-27 Zadok: See 2 Sm 15:24-35; 1 Ch 15:11; 16:39.
Chapter 45 45:1-5 When the Jews were restored to the land, there was to be an allotment of land for the sanctuary, for the priests, for the prince and for the city. The land was to be divided by allotment, thus assuring that there would be a fair division of the land. We would assume that the original records of the borders and inheritances of the land were destroyed when Jerusalem was burned by Nebuchadnezzar in 586 B.C. The instructions in this context, therefore, were a new beginning for the allotment of the land. Allotment to the Lord: The allotment for the Lord was first (See Mt 6:33). Open space: In order to maintain reverence for the allotment dedicated to the Lord, a space was given in order that no one build or go into this space. The Levites would be given a specific area for their dwelling that would facilitate their ministry at the temple. 45:6-12 Possession: Land ownership was a right throughout the history of Israel. Land ownership prevented dominant individuals from taking control of the land, and subsequently developing a totalitarian state and oppressing the poor. There were very few poor people in Israel for its first five hundred years of history in the land. Only when dominant individuals started ignoring the agricultural land laws of the individual did poverty become a problem. In order to guarantee a fair treatment of the poor, and to guarantee land ownership, the
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and people. Only a small portion was totally consumed as a burnt offering to the Lord. As much as he is able: There was room made for one to give according to his ability (vs 11). He could give voluntarily according to his ability (vss 5,7,11). 46:12-15 Will provide daily a lamb: It was not possible that any blood offering of an animal would take away sins (Hb 10:1-4). However, the continual offerings brought to their minds their sin. When Jesus came, He offered His blood once and for all. And thus, the drudgery of making animal sacrifices was done away. Jesus' sacrifice was complete and sufficient for all time (Hb 7:26-28). Christians today have the great blessing of being completely forgiven of sins, as well as not being under the law of ceremonial sacrifices that are outlined in this text (See comments Rm 7:1-4). 46:16-18 The prince had full ownership of his estate. He had the right to give it to anyone he chose. However, any part of the estate that was given to his servants was to revert back to the original estate during the year of liberty (Lv 25:10). The priestly family was provided for by the people, and thus there was no reason why he should evict people from their land. This unjust practice occurred during the apostasy of God's people, and it was never to happen again in their history (See 1 Kg 21:1-16; Mc 2:9). 46:19-24 Priest will boil: The priests were to prepare food for themselves from the offerings of the people. They would eat it alone. In another place separate from where the priests prepared and ate their food, the Levites prepared the sacrificial meals for the people. This area was built with hearths where the Levites could cook the food, and then distribute it to the people. The sacrificial meals brought the people together with the Levites, whose work it was to teach the people. The sacrifices, therefore, accomplished the purpose of continually bringing the people to the teachers of the law of God.
people were to use fair scales and specific measurements in order to protect the individual citizen from the oppression of the greedy. The leaders were to deal fairly with the people, and not use their positions as an opportunity to oppress the people (See 34:1-31). Civil leaders who use their positions in order to oppress the people will suffer the judgment of God. Measure: The exact amounts of these measures are generally not known today. 45:13-20 The instructions concerning the restoration of the sacrificial ceremonies in reference to the leadership of the prince is the focus of this context. In the reestablishment of the ceremonies of the law, we must keep in mind that God was seeking to consolidate the faith of Israel in the land in preparation for the coming Messiah. Since the tabernacle was not reinstituted as the point of assembly for the annual sacrifices, the temple was rebuilt in order to be the point of reference for the sacrifices that pertained to all the people. The sanctuary was to be ceremonially cleansed twice a year, on the first and seventh month of the year. The giving of life, thus the offering of blood, was to be used to symbolize purification (See comments Hb 10:1-4). 45:21-25 There are differences between what God reveals in this context concerning the Passover and what was revealed in the law as stated in Deuteronomy 16. The feast of Weeks is not mentioned here, but this does not mean that it was not kept. The purpose of Deuteronomy was to restate principles and statutes of the law. However, this was not the purpose for the revelation here. The focus of Ezekiel was on the sin of the people and their forgiveness. Because the Jews were in a process of restoration from a total apostasy to idolatry, what Ezekiel reveals is meant to continue and maintain this process of restoration until the coming of the Messiah. At that time Israel would be assimilated into the worldwide family of God, the church (Gl 3:26-29). They had the complete directions concerning what God wanted as it was revealed in the law.
Chapter 47 47:1-5 The apocalyptic symbolism of this prophecy encourages Bible interpreters to look beyond the short term restoration of the temple by the returning exiles. If we understand the apocalyptic symbols of Ezekiel's writing as a metaphor concerning the beginning and continuation of the Messianic age, then there is great depth to what he says in this context. However, we would also guard ourselves from interpretive dogmatism since the inscription is in apocalyptic symbolism. The assigning of the land to the returnees was started in 45:18 and continued in 47:13 – 48:35. There is an interlude here in reference to the flowing water that proceeded from under the temple, possibly signifying the salvational redemption that would come from the presence of God and go to all nations (See Zc 14:8; compare Rv 22:1). The phenomenon about the water is that the flow becomes larger as it proceeds from the temple, to the point that it cannot be crossed by a man. It becomes larger without the help of smaller rivers flowing into it, possibly symbolizing the growth of God's people as they would go into all the world (Compare comments Is 2:1-4). 47:6-12 The blessing that came from the waters was that everything it touched would have life. When Ezekiel came to the banks of the river he saw that it had caused the growth of
Chapter 46 46:1-11 The restored Israel never again had a God-anointed king to reign over them on earth. In the restored order of ceremonial practices, the "prince" (leader) in this context seems to be a reference to the high priest. At least in the context he is given the responsibilities that were associated with the high priest under the law. The prince was to provide the sacrifice from that which was given to him by the people. He was also to provide from his own sources. In making these provisions, he was considered the representative for the people in fulfilling the requirements of the sacrifices. In reference to the people passing through the temple courtyard, they were to enter one gate and pass through without returning to the gate of entrance. This was a practical rule for the regulation of the traffic of the crowd of people. Every day a lamb of no more than one year old was to be offered. It was to be without blemish, thus symbolizing that purity only can be offered for sin. We must keep in mind that all the blood sacrifices were given in view of the sinless Lamb of God who would give Himself for the sins of man. In reference to the offerings, we must keep in mind that the sacrifices were eaten by the priests
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many trees. The apocalyptic symbols portray a garden of Eden environment that is captivating by those wandering in the desert. They are drawn to the river because the sustenance of life is provided by the river. The east country would be a reference to the desert valley of the Jordan River east of the temple. The waters from the Sea of Galilee empty into the Jordan River, which river eventually empties into the Salt Sea (Dead Sea). The great sea: The Mediterranean Sea. Everything will live where the river goes: Ezekiel takes the minds of the people, who were at the time in captivity, beyond the hope of their restoration to the land, the rebuilding of the temple, and resettlement in the land. He wrote prophecy of the Messianic age that they would not fully understand until its fulfillment (1 Pt 1:10-12). However, the returnees knew enough about the symbolism of the prophecy to understand that its fulfillment could not be in the restoration of the people to the land and the rebuilding of the temple. The prophecy was clear enough to generate anticipation as to things that would come, but cryptic enough to stimulate hope for another restoration yet in the future. 47:13-20 Twelve tribes: There should never be any discussion concerning the restoration of a remnant of all twelve tribes of Israel to the land after the captivity. Even in apocalyptic language the metaphor of the restoration of the twelve tribes would mean nothing if a remnant of the twelve tribes did not literally return to Palestine after the Babylonian captivity. Joseph: Joseph would have two portions, for from Joseph came the two tribes of Ephraim and Manasseh. The limits of the borders would begin with Damascus in the north. On the east the border would extend through Gilead along the Jordan River to the east side of the Dead Sea. To the south the border would go west through Kadesh and then to the Mediterranean Sea. The Mediterranean coast would be the border on the west. 47:21-23 In preparation for the Messianic age, these instructions were given to the Jews in order that they allow pros-
elytes to be assimilated into the nation. Proselytes were to be given a possession of land, and thus have inheritance rights among the people.
Chapter 48 48:1-7 In this chapter, verses 1-7 and 23-27 refer to tribal allotments of the land that were comparable to the allotments that were given when Israel first came into the land. Dan is situated in the far north of Palestine, with Issachar, Zebulun and Gad located in the south. These allotments clearly identify the restoration of the remnant of all twelve tribes to the land after the Babylonian captivity. 48:8-29 See the description 45:1-8 of these allotments which was possibly an abbreviated version of what was given here. An interesting point in this text was that the portion given to the Levites was not to be sold or traded, for the allotment was given to the Levites for a perpetual service to the Lord. The location of the temple was about four kilometers south of the original location. The priests were given the area where the original temple was situated. The city was to be located in the middle of a triangle of land and surrounded by gardens. The city itself was to be built as a square. Since the measurements of the city would make it about two kilometers long on each side, the size was beyond the actual construction of the city that was accomplished when they returned. It is possible that Ezekiel uses these measurements to picture the spiritual city of God that was yet to come in the Messianic age. The city, and its gates, was a symbol of all of God's people. 48:30-35 The name of the city: The name of the city, "the Lord is there," is symbolic of a repentant nation. When Israel went into the apostasy of creating gods after their own imagination, and laws they invented that these imagined gods bound on their consciences, the Lord was removed from their hearts and minds. When they repented of this idolatry, the Lord was restored to their hearts and minds. He once again lived in their hearts (See comments Lk 17:20,21).
Daniel
WRITER
The name Daniel means, "God is my judge." His name was later changed by the Babylonians to Belteshazzar, meaning, "protect his life." Daniel was born around 620 B.C. In 605 B.C., and at the age of fifteen, he was taken with 10,000 captives by Nebuchadnezzar into Babylonian
captivity. He spent the rest of his life in captivity, dying at the age of 85 to 90 years old, sometime after the release of the first group of exiles by the Medes and Persians in 536 B.C. He was born of the tribe of Judah, and possibly a descendant of the royal Davidic family (See 1:3-6).
DATE
nations. He wanted to remind the people of God that God was in control of all things, and thus they could trust in His promises concerning their future. If the book were written at a later date, it would have been too late to accomplish the theme of being a book of encouragement for the Jews. At the close of the book, the release of the captives was about to transpire. Daniel's prophecies were given in order to prepare the
The book was either written by Daniel who recounted his life and experiences, or it was written by one who was close to Daniel during his ministry. Some have suggested that the book was written during the Maccabean period, and thus place the time of writing around 165 B.C. Arguments are stronger for Daniel writing the book around 530 B.C. in order to give the fellow exiles encouragement concerning the work of God among the
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tribulation they would endure for the next five centuries would not be a result of sin on their part, as it was in the past. Their tribulation would be the result of the international turmoil that would transpire between nations until the coming of the Messiah.
people for a turbulent history until the consummation of national Israel. This would happen in the coming and coronation of the Son of Man. The book was thus written at a time when God wanted to prepare His people for the future, and the termination of national Israel. The
BOOK
man policies on Christianity. Daniel, on the other hand, reveals the unfortunate indirect impact that the nations in turmoil would have on God's people in Palestine. There is an element of mystery in the apocalyptic message of Daniel as he reveals the coming international turmoil through which the people of God would endure until the coming of the Messiah. In apocalyptic literature emphasis is not on the fulfillment of prophecy. Emphasis is on the dynamics of forces that work against one another in order to manifest the completion of God's purposes through His people. The international turmoil that is revealed through changing times is climaxed with the revelation of God's work in the affairs of man in order to accomplish His purpose. Thus the apocalyptic story often ends with national or international turmoil and God's judgment upon the wicked. Since the Jews, after their return to the land of Palestine, would endure the conflict of many surrounding nations, God wanted to encourage them with the message of Daniel. He wanted to remind them that all things were under His control. The book of Daniel thus focuses on the sovereign reign of God over all things (See 2:47; 3:17,18; 4:2837; 5:18-31). In the midst of turmoil, Daniel reassures the captives that God rewards faithfulness (See 1:8,9,1521; 2:17-19,27,28,48,49; 3:12,16-18,26-30; 5:16-18,29; 6:7-12,19-24). Though His people would suffer amidst the turmoil of international affairs, God would eventually reign victorious over all evil forces (See 2:44; 7:912,26,27; 8:25; 9:27; 11:45; 12:13). When the Son of Man was ascended unto the Ancient of Days, God's work through Israel would be consummated (7:13,14). After the completion of the purpose for the existence of Israel, it would dissolve into the spiritual Israel, the church (Gl 3:26-29). National Israel would be terminated in the A.D. 70 destruction of Jerusalem (See comments Mt 24).
The book is divided into two sections. Chapters 16 are primarily historical in content in reference to the Babylonian Empire. Chapters 7-12 are prophetic in reference to those events that would affect the Jews until the coming of the Messiah, and shortly after, until the destruction of Jerusalem in A.D. 70. The prophetic revelation brings the readers to the revelation of the work and kingdom of the Christ who would ascend to the throne of God in heaven. Once the coronation had taken place, then it would be time for the end of national Israel through whom God had worked since the days of Abraham in order to bring the Messiah into the world. The languages of the book are both Hebrew and Aramaic. The material of 1:1 – 2:4a was originally written in Hebrew, and thus specifically directed to the Jews in captivity. The material of 8:1 – 12:13 was originally written in Aramaic, the common language of the captives. This section was directed to the nations. During the period that the Jews were in captivity, Aramaic was the language of the Babylonian Empire. So when Daniel wrote concerning world events that would affect the Jews, he wrote in Aramaic, a common language of the nations. Aramaic was also a second language that was spoken by the Jews, some of whom had been in captivity for almost 150 years at the time of writing. Portions of the book are written as apocalyptic literature. In these portions, many symbols were used to portray a message concerning the changes that would take place among the nations surrounding Palestine until the coming of the Christ. As the book of Revelation is the apocalypse of the New Testament, Daniel is the same for the Old Testament. As Revelation focuses on the evil work of the Roman Empire in its confrontation with Christianity, the book of Daniel gives a history of turmoil of the nations of the Near East until the coming of Jesus. Revelation focuses on the direct impact of Ro-
HISTORICAL BACKGROUND
Babylonian Empire Nabopolassar (625-605 B.C.) was the first king of Babylon when the Babylonian Empire was in its early beginnings. He led the Babylonians in a defeat of the Assyrian Empire in 612 and 609 B.C. His successor, Nebuchadnezzar, defeated the Assyrian/Egyptian alliance at the battle of Carchemish in 609 B.C., and thus established the Babylonian Empire that took over all the former Assyrian Empire territories. Nebuchadnezzar reigned from 605 to 561 B.C. He was succeeded by Amel-Mardu (EvilMerodach) his son. Amel-Mardu reigned until 559 B.C. when his brother-in-law, Neriglissar assassinated him.
Neriglissar reigned from 559 to 556 B.C. After him came Labashi-Marduk, the son of Neriglissar, who reigned only nine months before being assassinated. Nabonidus then seized the throne. During his reign, Belshazzar, his son, reigned coregent with his father until 539 B.C. In 539 B.C. the Babylonian Empire came to a close. The Medes and the Persians brought the Empire to a close and it was never to be in existence again.
Medo-Persian Empire At the time the kingdom of Babylon was in its twilight hours, Cyrus, the king of Ansham, overthrew the Median
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Empire in 550 B.C. He subsequently became the king of Persia around 547 B.C. In 539 B.C. the Medes and Persians overthrew the Babylonians. Cyrus was the king of the Medo-Persian Empire from 536-529 B.C., after which, his son, Cambyses, became king. Cambyses expanded the Persian Empire south by defeating the Egyptians. Egyptian territory remained a part of the Persian Empire until 332 B.C., the time when the Persian Empire eventually succumbed to the Greeks. Darius I (Hystaspes) was king of the Medo-Persian Empire from 521-486 B.C. He was followed by Xerxes (Ahasuerus) (485-465), Artaxerxes (465-425), Darius II (Nothus) (424-404), Artaxerxes II (Mnemon) (404-429), Artaxerxes III (Ochus) (359-338) and Darius III (Codomanus) (336-331). In 332 B.C. the Medo-Persian Empire came to an end when Alexander the Great expanded the Greek Empire to the east.
Some important events to remember include the marriage of Antiochus II of Syria to Berenice, the daughter of Ptolemy II, in 248 B.C. (11:6). Wars broke out between Ptolemy III and Seleucus II (11:7ff). Antiochus II made himself the ruler of Palestine, but was later forced to retreat because of his defeat by Ptolemy IV at Raphia in 217 B.C. In 202 B.C. Antiochus II conquered the territory of Palestine. Two years later, Egypt attempted to conquer Palestine, but was repelled (11:12,13). In 197 B.C., Cleopatra, the daughter of Antiochus III, married Ptolemy V (11:17). In 176 B.C., Antiochus IV became the ruler of Syria (8:9,23; 11:21). While acting on information from one called Simon, in 176 B.C. Seleucus IV sought to gain control of the temple treasures through his chief minister, Heliodorus (11:20). The high priest, Onias III, the leader of the Chasidim, was deposed by Antiochus. Jason, a leader among the Hellenistic Jews was appointed in his place. Jason was later deposed in favor of Menelaus. Onias III was eventually assassinated (11:22; 1 Enoch 90:8; 2 Maccabees 4:33-35). In 170 B.C. Antiochus IV (Epiphanes) invaded Egypt. He initially conquered Pelusium, and later prevailed over Egypt (11:25-27; 1 Maccabees 1:16-18). At this time Jason had reappointed himself as high priest in Jerusalem. However, on his return from his conquest of Egypt, Antiochus Epiphanes deposed him, plundered the temple, and massacred many Jews (8:9,10; 11:28; 1 Maccabees 1:21-28). It was around this time that the Romans entered the picture by forcing Antiochus Epiphanes from Egypt in 169 B.C. Potilius Laenas of Rome eventually forced Antiochus Epiphanes to give up his claim on Egypt. In 169-168 B.C. Apollonius made a surprise attack on Jerusalem, massacring many Jews and forcing many to flee for their lives. He then established a garrison of soldiers in Jerusalem for the Syrians. Antiochus Epiphanes subsequently ordered the termination of Jewish religious ceremonies, forbidding the Jews' honoring of the Sabbath and circumcision. He burned copies of the Torah and abolished sacrifices. A pagan altar was set up in the temple in 168 B.C. (8:11-13,24,25; 11:30-35). However, one year later Mattathias and his sons rose up against the tyranny of Antiochus Epiphanes (11:37; 1 Enoch 90:9; 1 Maccabees 2). When Mattathias died, his son, Judas, continued the revolt against the occupation of Palestine, defeating the Syrians and killing the two Syrian generals, Apollonius and Seron (1 Maccabees 3:1-14). The cleansing of the temple took place on the 25th of Chisleu (December 25th), a little over three years after it was desecrated by Antiochus. Antiochus later sought to plunder a temple in Elymais of Persia. However, he was defeated by the residents and later died at Taboe (8:14,25; 11:45). Daniel's detailed account concerning the turmoil of the nations in reference to the land of Palestine has led some critics to believe that the book was actually written as a history book, instead of a prophecy. But when one studies through the content of the book, there is no
Rule of the Seleucidae When Alexander the Great unexpectedly died, the Greek Empire was divided into four regions over which Alexander's four generals ruled. The Greek rulers who directly affected the people of God in Palestine were the Seleucidae and Ptolemy rulers. The Seleucidae ruled over Syria and most of the former Babylonian Empire to the north of Palestine and east of Syria. The rulers of the Seleucidae kingdom were the following:
Seleucus I (Nicator) – 312-280 B.C.
Antiochus I (Soter) – 279-261 B.C. Antiochus II (Theos) – 261-246 B.C. Seleucus II (Callinicus – 246-226 B.C. Seleucus III (Ceraunus) – 226-223 B.C. Antiochus III (the Great) – 222-187 B.C. Seleucus IV (Philopator) – 186-176 B.C. Antiochus IV (Epiphanes) – 175-164 B.C.
Rule of the Ptolemies The Ptolemies ruled over Egypt to the south of Palestine. Palestine often became a field of conflict in the struggle between the Ptolemies of Egypt and the Seleucidae of Syria. At different times throughout these years of struggle, either one or the other had control of the land of Palestine. The following are the early Ptolemies of Egypt:
Ptolemy I (Soter) – 322-285 B.C. Ptolemy II (Philadelphus) – 285-247 B.C.
Ptolemy III (Euergetes I – 247-222 B.C. Ptolemy IV (Philopator) – 222-205 B.C.
Ptolemy V (Epiphanes) – 205-182 B.C.
Ptolemy VI (Eupator) – 182 B.C. Ptolemy VII (Philometor) – 182-170 B.C.
Ptolemy (Philometor) coregent with Ptolemy (Euergetes II) – 170-164 B.C.
Ptolemy (Philometor) – 164-146 B.C.
Daniel gives a prophetic picture of events that transpired between the Ptolemies and Seleucidae rulers that greatly affected the lives of the Jews in Palestine during the period that led up to Rome's conquest of the region.
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support for the book to have been written after the many historical events that are described by Daniel. The encouragement of its content would be valid only if it were a prophecy of things to come in the history of God's people in Palestine. In fact, the prophecies of historical events to come were so detailed that when revealed to Daniel, he fainted at their complexity and how the nations would affect the people of God. Nevertheless, there was a time coming wherein peace would be restored for a brief period of time. At that time, God would send the Messiah into the world. Rome eventually gained control of Palestine, and subsequently brought peace to the land by allowing some autonomy among the Jews. When the fullness of time came, the Redeemer for whom all God's people had been waiting was revealed (Gl 4:4). It is our general understanding that all the prophecies and fulfillments of Daniel were directed to the people of God who were headed for a time of frustration and discouragement as victims of international turmoil. The fulfillment of the prophecies would come in the first century when the descendants of God's people in the interbiblical era would experience the fulfillment of the prophecies. There is no contextual reason to hijack these contexts for our own curiosity today in reference to the end of time, or for those who would live prior to the final coming of Jesus. We must always keep Israel in mind when interpreting prophecies that were made to Israel. God was working through Israel in order to bring the Messiah and Savior into the world. Once this eternal plan was accomplished, then it was God's plan to terminate Israel as a race of people with whom He had a special covenant relationship. Israel was terminated in
Christ (See comments Gl 3:23-26). National Israel was terminated by the destruction of Jerusalem in A.D. 70 (See comments Mt 24). The purpose of the prophets, therefore, was to bring the Jews and all mankind to the cross of Jesus. The prophets were sent in order to bring a remnant of Israel to the cross in order that the promises made to the fathers be fulfilled (See Gn 12:1-3). We must not commit interpretative robbery of the prophets' prophecies in order to satisfy our curiosity of current events and our anticipation for the final coming. God's immediate historical purpose through Daniel was to spiritually lead His people through the era of captivity, and then give them encouragement through prophecy until the enthronement of the Son of Man. In Matthew 24, Jesus would later pick up where Daniel left off, and thus be more specific concerning the consummation of 2,000 years of Abrahamic history in the destruction of Jerusalem in A.D. 70. Once the Son of Man was enthroned in heaven in A.D. 30, God in revelation to John, again took His people through the onslaught of both Jewish and Roman persecution in order that they come forth as shining lights of righteousness. The church would then continue unto the revelation of the Son of God from heaven at the end of time. It would be then that God's people would transition into a new heaven and earth wherein dwells righteousness. Our encouragement from Daniel comes in discovering the faithfulness of God in carrying out His work as planned and foretold. We know that He is still working today in the affairs of the world to bring the church into eternal glory. Because of this work in the past, we have no need to doubt His present work to bring the saints to victory in the future.
national Israel in the land of Palestine. It was with this first captivity of Israelites that Daniel and his three friends were taken into Babylonian captivity, from which Daniel never returned. 1:3-7 In order to consolidate his kingdom reign, Nebuchadnezzar chose the most gifted young men of his kingdom in order that they be trained for leadership. This was a political move on the part of Nebuchadnezzar in order that the Babylonian Empire be unified after the death of his father, Nabopolasser. Gave new names: In order to bring the Jewish young men into the pagan culture of Babylon, their names had to be changed. Daniel's name, meaning "God is my judge," was changed to Belteshazzar, meaning "the treasure (or, secrets) of Bell." Hananiah, meaning "the Lord is gracious," was changed to Shadrach, meaning "the inspiration of the sun." Mishael, meaning "one who comes from God," was changed to Meshach, meaning "one who belongs to the goddess Sheshack." Azariah, meaning "the Lord is my helper," was changed to Abednego, meaning "the servant of Nego" (the morning star). 1:8-13 Daniel determined: Even at this young age, Daniel, with his three friends, were young men with convictions. The parents of these four young men did not fail in their training of their children to remain faithful to God. The convic-
History Of Peoples & Nations
(1:1 – 7:28) Outline: (1) Faithfulness of Daniel and friends (1:1-21), (2) Nebuchadnezzar's dream of an image (2:1-49), (3) Nebuchadnezzar's golden image (3:1-30), (4) Nebuchadnezzar's vision of a tree (4:1-37), (5) End of Belshazzar and Babylon (5:1-31), (6) Deliverance from the lion's den (6:1-28), (7) Daniel's dream of the four beasts (7:1-28)
Chapter 1 FAITHFULNESS OF DANIEL & FRIENDS 1:1,2 These two verses are in Hebrew in the original text, while 2:4 – 7:28 were written in Aramaic. The reason for this was that the portions of the book that were directed to the Jews were written in Hebrew, but the portions of the book that were written in reference to the nations were written in Aramaic, the language of the Near East world at the time of writing. Third year of the reign of Jehoiakim: On his way to battle with the Assyrians against the Babylonians at Carchemish, Pharaohnecho killed Josiah. Jehoiakim was then appointed the king of Judah by Pharaoh-necho. But Jehoiakim was subdued by Nebuchadnezzar immediately after his victory over the Assyrian/Egyptian alliance at Carchemish in 609 B.C. The first captivity of the Jews followed, and thus the beginning of the end of
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commanded to call: God was at work in all that took place on this occasion. He revealed the dream, but also knew that Nebuchadnezzar would go to extreme measures in order to have the dream revealed. His efforts to have the revelation explained by the wisest and most knowledgeable men of the Empire were futile. Such should be a warning to those modernday prognosticators who would use their dreams to determine the future (See comments Jr 23:25-28,32; 29:8,9). God reveals His will to man through written word today. He reserves only for Himself the ability to know the future. Magicians: These were those who were involved in the arts of the occult. Astrologers: Babylon was known for these who thought that they could gain knowledge through their interpretation of the movements of the heavenly bodies. Sorcerers: Through their incantations, these assumed that they could gain knowledge, and thus inquire into the supernatural for the purpose of controlling the behavior of men. Chaldeans: These were the priestly leaders of Babylon. They resorted to the incantations of the magicians, astrologers and sorcerers in order to maintain their power and control over the minds of the people. In the absence of the word of God, these misguided religionists controlled others by what they could conjure up in their own minds. It is inherent within men to be religious. But when there is an absence of the word of God, men will create gods after their own imagination and religious behavior after their own desires. Leaders who are ignorant of the word of God will use mind-controlling incantations to lead those who also do not love the word of God. Those who reject the word of God will gladly sustain those who will satisfy their idle religious curiosity (Compare comments Mk 7:1-9; 2 Th 2:10-12; 2 Tm 4:1-4). 2:4-13 Herein is revealed a contest between the true spokesman for God and those religionists who presumed to have knowledge and experience of things concerning the supernatural. The contest was between Daniel and the Chaldeans who spoke for the magicians, astrologers and sorcerers (See comments 1 Kg 18). Let the king tell ... the dream: In order that Daniel be confirmed as a true spokesman for God, the situation in the context was established to prove beyond any doubt that God was working through him. Those who affirm that the book of Daniel was written as a history book, instead of a book of prophecy, deny this evidence that God used in order to confirm His messengers. Only God could reveal to Daniel the dream, and thus, only He too could reveal the interpretation. Bargaining for time: The false religious leaders knew that they could not reveal the dream. If they could have only know the dream, then they could have devised some sort of interpretation that would have appeased the king. They could have given a fulfillment that would come to pass long after the king was dead, and thus be secure in their positions as religious leaders. There is no man on earth who can reveal the king's matter: Realizing the desperate situation in which the king had placed them, the religious prognosticators sought to defend themselves before the king. Their conclusion was correct. It was not in the power of man to reveal dreams. It could have been that the king had not really forgotten the details of the dream, but simply wanted to test those of his kingdom who presumed to know the future. If they could only
tions of the young men were so strong that they refused to go with the crowd, even under the orders of the king of Babylon. God can use young men with such great convictions. The integrity of Daniel and his friends was manifested in their convictions to stand for that which they had made a commitment. Neither peer pressure nor kings could deter them from their convictions. They refused to partake of food that was either dedicated to pagan gods, or manifested a compromise of their faith. Their names could be changed by the king, but not their convictions. Vegetables: Literally, seeds. The diet was generally a diet of seeds and vegetables. The ten-day hygienic diet gave the youth time for their bodies to manifest the benefits of the good diet. 1:14-16 At the end of the ten days, the proof of the diet was confirmed in the appearance of Daniel and his three friends. Took away the portion of their food: We would assume that Melzar put all the youth on the same diet. We can only wonder how much complaint came from them when Melzar removed the meat and wine from their meals. We would assume that neither Daniel, nor his three friends, gained the friendship of the other youths because Melzar changed their diets. We must keep in mind that these same youths were contemporaries with Daniel and his friends as they grew up to be rulers in the Babylonian Empire. It was possibly in these early years that jealousy started to grow in their hearts toward these four righteous young men who had committed themselves to serve their God. 1:17-21 God gave them: This was revelation of knowledge and wisdom that increased their intellect ten times to what they could acquire through the natural processes of learning by which the other youths had to gain access to knowledge and wisdom. As God had directly given Joseph such knowledge when he was in Egypt, so Daniel and his three friends were miraculously given knowledge and wisdom in order that they be promoted in the kingdom of Babylon. First year of King Cyrus: This would be Cyrus of the Medo-Persian Empire. The date would be 539 B.C., the date when the Medes and Persians overthrew the Babylonian Empire. Daniel continued his influence over the Babylonians until the Babylonians were overthrown. He continued his ministry to at least the third year of Cyrus (10:1).
Chapter 2 NEBUCHADNEZZAR'S DREAM OF AN IMAGE Beginning at 2:4, the original manuscript was written in Aramaic because the message was to the nations who affected the people of God in Palestine. The Aramaic message continues to the end of chapter 7. 2:1-3 With the message of Daniel's vision of chapter 7, this dream of Nebuchadnezzar is the key message of the book (See comments ch 7 & Rv 13). What was revealed in this dream and Daniel's vision of chapter 7, was given for the purpose of encouraging the people of God until the coming of the Messianic age. This age would begin when the Son of Man ascended to the throne of the Ancient of Days and assumed kingdom reign over all things. Once this consummation of the ages had come, then Israel could be assured that the promises made to the fathers had been fulfilled. Nebuchadnezzar ...
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reveal the dream itself, then he could have trusted their interpretation. But they failed the test, and thus were about to reap the consequences. They sought Daniel: We must assume that at least some of these religious leaders were former acquaintances of Daniel when they were all young men. Because they knew of him, they sought for him. These false religious leaders had failed concerning what they had claimed to be able to do. Nebuchadnezzar, therefore, sought to rid his kingdom of all religious fakes in order that the kingdom not be plagued by religious deceivers. 2:14-16 Daniel and his three friends, who were ranked politically high in the kingdom by this time (1:19,20), went directly to the king when he was informed concerning the king's decision. He wisely asked for time in order that the king regain his composure, as well as to bring peace of mind to all the religious leaders who were fearful for their lives. It may have also been a period of time when the religious leaders anxiously hoped for deliverance through Daniel. 2:17-23 Desire mercies of the God of heaven: The religious leaders of Babylon were tried and convicted of their presumption to know the future by consulting and scheming concerning the simple wisdom and knowledge of man. Daniel and his friends, however, were judged and proven to be true men of God. Because the wise men had totally failed with their presumptions among the people, God manifested His true messengers before all Babylon. We would assume, therefore, that though the religious prognosticators had been spared, their jealousy toward Daniel and his friends grew. 2:24-30 Arioch immediately identified the one he had found who could interpret the dream. Daniel was identified to be one of the Israelite captives. He identified Daniel in order that there be no question in the mind of Nebuchadnezzar that the one who would interpret the dream was not one of the religious leaders of Babylon. A God ... who reveals secrets: Contrary to what the religious leaders would claim, Daniel gave all credit to God for the revelation of the interpretation. Daniel knew that only God could do such a thing. What will be in the latter days: We must keep in mind that the dream that was given to Nebuchadnezzar was not for the sake of the Babylonian Empire. It was for the purpose of bringing comfort to the people of God. God wanted His people to know that He was still the sovereign God of the nations. In this first revelation of the book of Daniel, the prophecy is in reference to world empires. After the reconfirmation of the changes that would take place among the world empires, beginning in chapter 8 it would be revealed to Daniel the specific international struggles that would take place with the people of God in the land of Palestine. All these international affairs would be culminated with the coronation of the Messiah at the right hand of God. The Son of Man would reign from heaven over all kingdoms of this world (7:13,14; See comments 1 Tm 6:15). 2:31-45 In this context, Daniel interpreted a God-given dream that He had revealed to King Nebuchadnezzar. The great image of the dream of Nebuchadnezzar was a prophecy of four earthly kingdom reigns or empires. This great image: The first kingdom was that of Nebuchadnezzar who represented the Babylonian kingdom (vss 37,38). After the Babylonian kingdom would come another, the Medo-Persian
kingdom (vs 39). After the Medo-Persian kingdom, the Greek kingdom would arise (vs 39). A fourth kingdom would arise after the Greek kingdom. This was the Roman kingdom (vs 40). Daniel then interpreted that it would be in the days of the fourth kingdom, the Roman Empire, that God would set up another kingdom reign. This kingdom would have authority over all the earth. However, it would not be a physical kingdom as was characteristic with the Babylonian, Medo-Persian, Greek and Roman Empires (Lk 17:20,21). It would be a kingdom that was manifested on earth, but was not of this world (Jn 18:36). Daniel interpreted that the fourth kingdom would break in pieces, and that the kingdom that God would establish would assume all the authority of the earthly kingdoms (vs 44; see comments Rv 21:24). It would assume sovereignty of earthly kingdoms in the sense that its sovereignty would be over all earthly kingdoms. Kingdom: Herein is the prophecy of a kingdom reign that would assume the totality of authority that was manifested and exercised by the Babylonian, MedoPersian, Greek and Roman kingdom reigns (See 1 Tm 6:15). We must keep in mind that the authority of this kingdom would not be exercised in the manner that earthly kingdoms exercise their authority. The kingdom that would be established from a heavenly reign would manifest authority on earth through the obedience of men to the word of their King (Jn 12:48; see Lk 17:20,21). The kingdom reign of verse 44 would be universal. It would extend throughout the world. There would be no limits to the expansion of its authority as the authority of the King's word was preached throughout the world. This prophecy, therefore, is speaking of a universal kingdom reign that would come in the days of the Roman kings. Though the prophecy does not explain any individual king in reference to this kingdom, the fact is that the kingdom would be universal. It would have no earthly limitations (Jn 18:35,36). We would assume, therefore, that the One who would reign with total sovereignty would exercise all authority over all things (See comments Mt 28:18; 1 Pt 3:22). The universality of the sovereignty assumes the existence of the universality of the authority of the King. We must keep in mind that in this prophecy, as well as in many of the Old Testament prophecies concerning the kingdom, the kingdom reign or sovereignty of the king is emphasized. The prophecies assume the sovereignty of the King over all things because the King's authority would extend over all things. The reason these prophecies emphasize the kingdom reign is because contrasts are being established between the earthly kingdoms that were in power at the time the prophecies were made and the sovereignty that would be manifested through the reign of the Messiah. A contrast is also being established between the limited earthly kingdoms and the response to the kingdom reign that would come from all nations during the time of the Messiah's reign. Universal kingship assumes universal kingdom reign. And if the King is to have universal kingdom reign, then the response to the reign (church) would go throughout all nations. Verse 44 is discussing the assumption of this sovereignty. Stone: In verse 45, "a stone" was cut out of the mountain of kingdom reign and broke in pieces the power of earthly authorities. It did so by breaking the power of the fourth kingdom (Rome) (vss
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34,35). Herein is the impact of heavenly sovereignty of the King that is manifested on earth in the hearts of men. When the will of the Father is done on earth as it was done in heaven (Mt 6:9,10), then the kingdom reign of Deity is manifested (See comments Mt 16:18,19). It is manifested to be stronger than any patriotism to any earthly kingdom. This transpired in the days of the Roman kingdom when men and women responded in great numbers to the kingdom reign of Jesus (See comments At 2:36-47). Herein is the church (the stone) and the influence of heavenly kingdom reign on earth in the hearts of men (Lk 17:20,21). One can only imagine the anticipation that was created in the minds of the Jews as they read the prophecy of this dream. They had lost their nationhood in the past because of their idolatry. They would be restored to Palestine where they would continually be occupied and harassed by the surrounding nations. But there would come a time when their God would establish a kingdom reign above all the kingdoms of the world. Therefore, in order to continue His encouragement of His people in captivity, God revealed the vision of this chapter and chapter 7 (See comments ch 7; compare comments Rv 13). 2:46-49 Nebuchadnezzar was awestruck concerning Daniel's revelation of the meaning of the dream. He was so overwhelmed by the interpretation that we are led to believe that he actually knew the details of the dream itself, but did not know the meaning. The very fact that Daniel was able to tell him the details of the dream was enough to convince him that Daniel was a true prophet of God. Though he did not understand the fulfillment of the interpretation, he knew that Daniel had revealed what he had actually dreamed. Worshiped: Though Nebuchadnezzar's worship of Daniel was misguided, his actions manifested his total confidence in Daniel. The result was what God intended for Daniel and his friends. He wanted them to be promoted in the kingdom in order to be an encouragement to the people of God in their captivity. Nebuchadnezzar gave Daniel and his friends high political status, and thus God was working through them to protect his people throughout the captivity years. God used Daniel from the very first captivity to the end of the captivity in order to be a spiritual center of reference for His people. The Israelites needed a stable spiritual light in their process of repentance from idolatry to faith in the one true and living God. Daniel and his three friends provided a spiritual center of reference for God's people.
by one, Nebuchadnezzar, who had little knowledge of the true and living God. In his arrogance, therefore, Nebuchadnezzar possibly sought to draw worship to himself through the image. Height ... width: This statue was approximately 28 meters high (90 feet) and 5.5 meters wide (18 feet). Its massive presence was commanding, and thus could be seen throughout the region from a great distance. 3:7-18 Certain Chaldeans: It is interesting that this priestly group of religious leaders who were previously spared from death by Daniel's interpretation of the dream of Nebuchadnezzar in chapter 2, are now seeking an accusation against Daniel's friends in order that they be killed. Such is the character of religious leaders who cherish their positions and possessions more than the truth. We must also understand that the religious leaders had known the men for several years, and thus understood their beliefs. Their jealousy, therefore, moved them to rid the kingdom of their righteous influence over the people. Nebuchadnezzar in his rage and fury: Nebuchadnezzar's command to dictate religious behavior was challenged by the three friends of Daniel (See comments At 4:28,29). Who is this God who will deliver you: As with the contest between Daniel and the religious leaders in chapter 2, here again is a contest between the true God of Israel and the false gods in which Nebuchadnezzar and the Babylonians believed. In this case, God turned the accusing actions of the Chaldeans against themselves. We do not need to give you an answer: Shadrach, Meshach and Abednego had already determined their behavior and response to any threats that would be made toward them to compromise their principles. They trusted in God for their deliverance. But if God did not deliver them from the fiery furnace, then they still would not submit to a command to pay homage to false gods. Their example for all the Jews in captivity was more important than bowing down to a pagan idol. 3:19-25 Facial expression was altered: This was an indication of a king who lived with every command of his rule being obeyed without question. The three Jews were not being defiant. They realized that there was One greater than Nebuchadnezzar who had command over him (See comments Jn 18:36). It was to this One they must first be obedient in worship, for they knew that there were worse things than death. The message of the incident is that there is nothing on earth, neither man nor any created god after the imagination of man, who is to be worshiped. Worship is to be given only to Him who is the creator of all things. Shadrach, Meshach and Abednego knew this, and thus they would not risk their destiny with the God of heaven by paying homage to some image made out of the elements of this world that God had created. They knew the responsibility of their leadership throughout the Babylonian Empire, and thus they refused to do that which had brought the people of God into captivity in the first place, that is, idolatry. They stood faithful without any knowledge of Jesus Christ which we have today. Like a son of the gods: Nebuchadnezzar certainly saw a heavenly being, for its appearance was not that of a man. God had sent His Angel to protect those who stood for Him against the commandment of an earthly king. 3:26-30 Most High God: Though Nebuchadnezzar was correct in identifying the God of the three men, in his thinking
Chapter 3 NEBUCHADNEZZAR'S GOLDEN IMAGE 3:1-6 We could assume that Nebuchadnezzar conceived the idea of this image from his dream in chapter 2. He fell down before Daniel in response to Daniel's interpretation of the dream, and thus he concluded that such would be the reaction of the people to his image of gold. Whether the image was to focus worship on himself or on some pagan god, we are not told. He did want to encourage worship on the part of the people, but his pagan mind moved him to pursue such by the wrong means (See comments At 14:11-16). Since in the previous dream Daniel interpreted that Nebuchadnezzar was the head of gold, we could conclude that the image was made
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his reference to God was only to the fact that he recognized that Israel's God was the "chief" of all gods. Nebuchadnezzar at least realized at the moment that only a true God could do what he had just witnessed. Sent His Angel: Whether this was one of God's angels, or the preincarnate Son of God, can be left to the speculation of the Bible student. There would certainly be no harm in believing that the One revealed with the three companions was Jesus before His incarnation. In this case, He dwelt among those of His who were in trouble. He would later be revealed through His incarnation in order to dwell among His people (Jn 1:14). In the revelation of the Son of God throughout the history of man, the Angel of God (the Son of Man) was revealed for the purpose of protection and comfort. No other god who can deliver in this way: There was first no other God, and second, no god created after the imagination of man could work anything that was supernatural. Nebuchadnezzar's testimony is that he had never experienced the work of the supernatural, and thus we must conclude that God would never allow man to work anything that was miraculous that would be a witness against the truth of His messengers and their message (See comments At 8:5-25). We must also not conclude that Nebuchadnezzar was a convert to monotheism. He did not believe that the only God was the God of Israel. He had a kingdom of idolaters to rule, and thus had to appease all his subjects who were hardened idolaters. However, he at least came to the conclusion that the God of Israel was above all other gods. For this reason, he issued the decree that Israel's God be respected among all the gods of his kingdom.
the dream to Daniel, which dream indicated both judgment and mercy upon the "tree." 4:19-27 Astonished for one hour: It could be that Daniel did not realize the full implications of the dream. To him was revealed the meaning, and the extent to which Nebuchadnezzar would be dethroned and banished to wander with the birds and beasts was not revealed. He possibly wondered if this was the end of the Babylonian Empire. The dream favors those who hate you: We are not told if this was a conspiracy, or if it was the leadership of the kingdom taking control because their king lost his mind. In view of verse 25, it seems that the occasion was a conspiracy. Nebuchadnezzar was the tree that had grown strong. The Babylonian Empire became the security for many nations. Through Nebuchadnezzar's strength, many other nations of the world found their defense from invading enemies. Nevertheless, Nebuchadnezzar would be cut down, though the Babylonian kingdom would continue. The stump: Mercy was manifested to Nebuchadnezzar in that he was eventually restored to the throne. He was not to be completely removed. Seven times will pass: Seven years. Until you know: The purpose of his dismissal from the throne was that he understand that God reigns over the kingdoms of the world. All that Nebuchadnezzar had accomplished had driven him to arrogance and hardening of heart toward the poor. He had become as those leaders of Israel in the latter times of the existence of both the northern and southern kingdoms of Israel. As the king, he reigned for his own benefit, having little consideration for the subjects of his kingdom. 4:28-33 Nebuchadnezzar had every opportunity in the presence of Daniel and his three friends to experience the miraculous manifestation of God. He failed to respond with true faith, and thus he had to reap the consequences of refusing to take advantage of the opportunity for faith. But once the dream was interpreted, God waited one year before allowing the occasion to take place that drove the king from his palace. This great Babylon that I have built: Nebuchadnezzar certainly built one of the greatest kingdoms of the ancient world. The city of Babylon itself was a city with walls upon which two chariots could race side-by-side. The Hanging Gardens of Babylon was one of the seven wonders of the ancient world. The city had beautiful buildings and running water in many of the luxurious mansions. All this was built under the leadership of Nebuchadnezzar. He ate grass as oxen: We are not told the particular insanity that Nebuchadnezzar suffered. He may have become delusional in his extreme arrogance. His extreme pride surely caused him to disconnect from the reality of humanity. 4:34-37 Though he was the victim of his own misguided character, God's mercy was poured out upon the humbled king. Kings come to their senses only when they realize that God is in control of all things. The recording of this case history of an arrogant king was for the purpose of bringing hope to the captive Jews. Nebuchadnezzar was only a passing king in history. But God's plan of redemption for man was an eternal plan that was to be revealed a little over 500 years from the time Nebuchadnezzar lived. Nebuchadnezzar realized that God establishes and terminates both kings and kingdoms. He did not deduct that God had an eternal plan of redemption
Chapter 4 NEBUCHADNEZZAR'S VISION OF A TREE 4:1-3 This chapter is a proclamation by a pagan king who realized the sovereignty and greatness of the God of Israel. Though living as the king of a kingdom of idolaters, at least Nebuchadnezzar realized that God sets up and takes down world leaders. Nebuchadnezzar here gave his witness to the authenticity of the miraculous wonders he experienced that were a revelation of the supernatural power of God. 4:4-18 The dream may have occurred in the latter part of Nebuchadnezzar's reign. He had conquered many nations of the world and thus built the great Babylonian Empire. He had built great fortified cities and palaces and flourished throughout his kingdom. As a person of the world, there was every reason for him to become arrogant and haughty. However, the dream greatly disturbed him. We could possibly conclude that in some way he understood the general sense of the dream. Nevertheless, he brought in the wisest men of his kingdom in order to give a correct interpretation. We would assume that if these men knew the meaning of the dream, they would certainly not tell it to this most powerful king. Since they were timid in their postulations as to what the dream meant, Nebuchadnezzar called for Daniel. Regardless of the meaning of the dream, Nebuchadnezzar knew that Daniel would give the true interpretation regardless of the consequences. Those who stand for the truth, regardless of the consequences, are trusted by the most pagan of men. Nebuchadnezzar explained
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in mind that would spring forth from the people who were captives in his kingdom. We would conclude that God did not want His people in captivity to put too much trust in one who had exalted Daniel and his friends as prominent officials in the kingdom. The captivity would be for seventy years, and then Israel would again be allowed to reestablish her roots in the land of promise. The Babylonian Empire would pass from history, being remembered only through stone monuments. God only is eternal, and He only is the sovereign over all things.
5:13-16 Many years had passed since Daniel was active during the reign of Nebuchadnezzar. Daniel was known by reputation throughout the Empire (Jr 14:14), but he was possibly marginalized in his function as an official because of the wicked reign of Belshazzar. Nevertheless, Belshazzar had heard of Daniel, and thus sought for an interpretation of the handwriting. 5:17-24 Let your gifts be to yourself: Daniel would not participate in being a hired preacher for the king. The kingdom was full of such men, and thus Daniel did not want his reputation to be associated with such hirelings. If his interpretation was based on receiving wealth, then his interpretation would have been questioned. You ... have not humbled your heart: Though Belshazzar knew of the humbling experience of Nebuchadnezzar because of the arrogance of his heart, he did not learn from Nebuchadnezzar's experience. Belshazzar was cruel as a leader, and thus, he would not suffer banishment or insanity for a period. Instead, he would suffer death. By drinking from the vessels of the temple of God, he was mocking the God of the Jews. 5:25-29 The interpretation was clear. God was bringing to an end the reign of Belshazzar and the Babylonian Empire. Nabonidus, his father, had been defeated by the Medes and Persians in the field. Now the Medes and Persians were at the gate of Babylon. The kingship of Belshazzar was lacking moral fiber and leadership. And since Belshazzar was a cruel king in reference to his own officials, they aligned themselves throughout the kingdom with the Medes and Persians, or at least took a passive role, and thus allowed the city of Babylon to fall. The leaders of the kingdom were displeased with Belshazzar. They did not come to his aid in his time of need because they had been so mistreated by him during his reign. For this reason, the city fell in one night without any major battle. 5:30,31 In the same night in which the interpretation was made, Gobryas, King Cyrus' commander, let the Medo-Persian army into the city. It has been traditionally believed that the Medo-Persian army stopped or rerouted the river that ran into the city under the walls, and then entered the city through the dry river canal. However, according to the prophets who spoke of the king's lack of favor among the people, some have believed that the gates of the city were opened from inside, allowing the Medo-Persian army to enter unchallenged.
Chapter 5 END OF BELSHAZZAR & BABYLON 5:1-4 Belshazzar: When Nebuchadnezzar died, his son, Evil-merodach came to the throne of the Babylonian Empire (See 2 Kg 25:27-30; Jr 52:31-34). However, he reigned only two years when Neriglissar, Evil-merodach's brother-in-law, led a rebellion and assassinated him. Though Neriglissar was not of royal blood, he assumed that his son, Labashi Marduk, who was born of Nebuchadnezzar's daughter whom he had married, would have a right to the throne. However, Labashi Marduk was rejected and the military leadership of the Empire enthroned Nabonidus, another son-in-law of Nebuchadnezzar. Nitocris, the daughter of Nebuchadnezzar, gave birth to a son through Nabonidus, naming him Belshazzar. Because Belshazzar was of royal blood, he was made a coregent king with Nabonidus three years after Nabonidus had assumed the throne. Since Belshazzar was the reigning king of the city of Babylon and its province, it was this king who encountered Daniel. The setting of the incident that took place in this context came at the end of Belshazzar's kingship over Babylon. He was a psychopathic leader who dealt murderously with any competition in his realm. Because he was the spoiled child who was brought up in the luxury of the royal family, he had little compassion for the people and those who were around him. If his reign exemplified the moral degradation of the Babylonian Empire, then it was time for it to come to a close. 5:5-9 After fourteen years of reign in Babylon, Belshazzar had come to the end of his cruel reign. His father, Nabonidus, was engaged in battle with a coalition of armies of the Medes and Persians. The Babylonian Empire was thus in its evening hours as province by province fell to the Medes and Persians. On the evening of this event, King Cyrus of the Medo-Persian Empire had surrounded the city of Babylon. It was at a time as this that the foolishness of Belshazzar was manifested in the fact that he conducted a feast for all his lords within the city. Fingers of a man's hand came forth: What happened during the drunken feast was something that terrified Belshazzar and all the guests who witnessed the fingers of a man's hand inscribing a message in the plaster of the wall. Though the king promised the greatest of riches for the one who could interpret the writing, no wise man could be found. Third ruler in the kingdom: Nabonidus was the first, Belshazzar the second, and the one who correctly interpreted the writing would be the third. 5:10-12 Since the people were in great confusion concerning the event of the writing on the wall, the queen mother, Nitocris, recalled one name, Daniel, who had interpreted dreams during the reign of Nebuchadnezzar.
Chapter 6 DELIVERANCE FROM THE LION'S DEN 6:1-5 Dairus: It could be that Cyrus was the one who conquered and expanded the Medo-Persian Empire, but he left others to govern different provinces. Darius, the Mede, could have been the initial ruling monarch who was set over the city of Babylon (Compare 9:1). He thus "received the kingdom" by the appointment of Cyrus. In archaeological records, Darius is possibly the man referred to as Gubaru who was the governor of Babylon and the area beyond the Euphrates River. Sought to find occasion against Daniel: This was an occasion for political maneuvering at its worst. Jealousy was in the heart of wicked men who sought to destroy one who was faithful to God and righteous in behavior. In a political environment where favoritism gave one the opportunity for
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6:25-28 All the earth: Here, as well as in other texts, reference was to all the Medo-Persian territory. He works signs and wonders: The miraculous event of this context explains the purpose of miracles as a sign. The saving of Daniel among the lions signalled to Darius that the supernatural was present in the life of Daniel. The Hebrew word for "wonder" explains the reaction of the beholders to the intervention of the supernatural into the world of natural laws. When God sets aside the natural laws in order to reveal the supernatural, the reaction of man is wonder and amazement. In this case, the revelation of the supernatural had its intended effect on Darius. To him, there was no question that the God of Daniel was real. Darius ... Cyrus: This verse explains the fact that these two kings were coregent in reign during the time of Daniel. Cyrus militarily worked to consolidate the Medo-Persian Empire, while Darius, as other appointed regional kings, sought to bring order to the conquered regions of the Empire.
advancement, the wicked presidents and princes developed a scheme by which they might rid the kingdom of righteous Daniel. We must keep in mind that Daniel was a very old man at this time, possibly in his late 80's. Concerning the law of his God: Daniel lived in harmony with the laws of the newly established Medo-Persian Empire, as he had under the Babylonian Empire. The moral laws of the Old Testament, therefore, were not culturally linked to the Jews. They were laws that could be obeyed regardless of the culture in which one lived. 6:6-9 The scheme was based on flattery of Darius, but for the purpose of tricking him into condemning Daniel to the lions' den. God knew of the scheme, and thus did not inform Daniel. He wanted to teach pagan kings again through the faithfulness of His people. God turns the wicked schemes of Satan against Satan himself. Signed the writing: Once the decree was signed, it became law and could not be changed. Darius was gullible. He was a new governor of Babylon, and thus was naive concerning the wickedness of rulers within his domain of responsibility. 6:10-17 Daniel was a devotionally courageous person. The text reads as if the decree had no consequence in his normal behavior. He continued as usual with his prayers, unaffected by what any king on earth might decree concerning the religious behavior of the citizens (See comments At 4:28,29). The principle that Daniel upheld was that no civil government or kingdom on earth has a right to dictate the religious beliefs and behavior of the people. If such a conflict of laws should occur, the people of God have no choice but to obey God rather than men (At 4:28,29). That Daniel: Their resentment of the righteous Daniel was brought out in their statement to Darius. They were not only against Daniel for political reasons, but we must also assume that the righteous behavior of Daniel intimidated them. The king ... was greatly displeased with himself: The king finally realized that he had been caught in the foolishness of his own political naivety. He was caught in the trap of Daniel's enemies, for he had to keep the law of the Medes and Persians that he had signed into law. However, he knew that Daniel was morally righteous. In his emotional turmoil, he had to save face before the people. Against his own will, he had to cast Daniel into the lions' den. The king sealed it: Once the den was sealed with the king's signet, it could not be opened. If anyone broke the seal, they would suffer the penalty of death. 6:18-24 The king knew that he had done wrong. His conscience troubled him, and thus he could not sleep. Somewhere in his thinking, he believed that the God of Daniel could deliver him from the lions, because for some reason he hurried to the den early in the morning. God has sent His angel: As an angel was sent to protect Daniel's three friends in the fiery furnace, so here God sent His angel to be present with Daniel in the den of lions. God could have worked a miracle from a distance by closing the mouths of the lions. However, we are led to believe that the angel in this case was the preincarnate Christ, who before His incarnation, made the occasional manifestation of Himself for the comfort of the people of God. Their children and their wives: This was not an unusual punishment under the law of the ancients. When the leader of the family sinned, his entire family had to pay the price.
Chapter 7 DANIEL'S DREAM OF THE FOUR BEASTS 7:1-14 First year of Belshazzar: This vision took place fourteen years before the fall of the Babylonian Empire. Stirring on the great sea: As in the book of Revelation, the "sea" is the constantly changing populations of the world. In this stirring there is change, and thus kingdoms rise and fall. It is the nature of the populations of the world to give rise to governments and empires. The people of God must always keep in mind that all governments, kingdoms and empires come and go, but God is in control of all. He is working to bring to a close His plan for the creation of this world. He is working for the redemption of those who give themselves as subjects of His sovereignty. Four great beasts: Change was coming in the Middle East empires. This change was the central message of the dream that was revealed to Nebuchadnezzar, the king of Babylon, in chapter 2 (See 2:31-45). Nebuchadnezzar's dream was a prophecy of four world kingdoms, beginning with the kingdom of Babylon and extending to the Roman Empire. In this chapter, Daniel was given a vision of four world kingdoms to come. The prophecies of Daniel 2 and 7 are parallel, though the vision of Daniel expands the prophecy of the dream of Nebuchadnezzar. Daniel 7 is Daniel's personal vision from God that reflects the same message as Nebuchadnezzar's dream of chapter 2 concerning world kingdoms. Daniel saw four beasts in his vision that represented four world kingdoms. As Nebuchadnezzar, Daniel saw the kingdoms of Babylon, Medo-Persia, Greece and Rome. In both visions God was allowing men on earth to know the future change in the kingdom reign of God from heaven, as well as the time when this would take place. This fact is revealed in this vision in verses 13,14. These two prophecies were key prophecies that determined the time when God would change history by changing the One who would reign over all things from heaven, beginning with the existence of the fourth kingdom. History has subsequently proved the truth of the prophecies of Daniel 2 and 7. The central purpose of both prophecies, however, was to reveal the message of consummation of Daniel 2:44 and Daniel 7:13,14. In the days of the Roman
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kings, Daniel interpreted that the God of heaven would "set up kingdom reign" or sovereignty. This concept is brought out in the conclusion of Daniel's vision (vss 13,14). We must understand that the central revelation of these prophecies was the kingdom reign of God that would exist throughout the change of kingdoms that took place on earth. In Daniel 2:44 it was revealed that the King in heaven would change. It is significant to notice in the text of 2:44 that the article "the" is not present before the Hebrew word that is translated "kingdom." Some translators did no wrong by adding the article. However, the concept of the establishment of "sovereign reign" would be better understood if the article were left out. What was revealed to Daniel was that in the days of the Roman kings God would set up sovereignty, as is further revealed in 7:13,14. He would establish the kingdom reign of another. When speaking of the authority of the omnipresent God over all things, emphasis should be placed on reign and rule, not on territory or location. The word "kingdom" is simply used as a metaphor to reveal the sovereignty of God over all things. Daniel's interpretation of the Daniel 7 dream, specifically what is revealed in verses 13,14, refers to the reign and rule of the exalted Son of God from heaven as opposed to that which was manifested through the worldly kingdoms of Babylon, Medo-Persia, Greece and Rome on earth. They brought Him near before Him: In reading this prophecy it is significant to understand that "in vision" Daniel was placed in heaven in order to see what transpired in heaven in reference to the sovereignty of Deity. He gives us a heavenly picture of what would happen when the Son of Man ascended to the right hand of the Father in heavenly places. The "Ancient of Days" is a reference to God, the Father. In explaining the prophecy from the viewpoint of heaven, Daniel saw the One "like the Son of Man" coming to the Father who is in heaven. Acts 1:9,10 speaks of the ascension of Jesus to the Father in a cloud. Daniel 7:13,14, therefore, is a prophecy of the ascension of Jesus to the right hand of the Father to receive dominion, glory and sovereignty. There was given Him dominion and glory and sovereignty: When Jesus ascended to the right hand of God, He was given authority over all things, both in heaven and on earth (Mt 28:18). It was the church that filled the earth, for the church was the assembly of those who were obedient to the sovereignty of Jesus. Christians allowed the will of God to reign in their hearts on earth as it was obeyed in heaven (See comments Mt 6:10). The Son of Man was able to accomplish this because He, the head, was in control over all things for the sake of the church (Ep 1:20-23). As the parallel vision of the dream of chapter 2, Daniel 7 refers to world kingdoms and the beginning of a divine sovereignty in the days of the fourth kingdom. Babylon was represented by the lion (vs 4). The Medo-Persian Empire was represented by the bear (vs 5). The Greek Empire was represented by the leopard (vs 6). The Roman Empire was represented by the beast that was "dreadful and terrible" (vs 7). At the conclusion of this prophecy a significant statement is made in verses 13,14. Everlasting dominion that will not pass away: The sovereignty or kingdom reign about which Daniel spoke was certain to be established, and subsequently, would not cease until its intended time of
cessation (See 1 Co 15:26-28). As opposed to the earthly kingdoms of the prophecy that were destroyed by greater earthly powers that always followed them, the heavenly sovereignty would never be destroyed. It could not be destroyed by men because it would not be "left to other people" to determine its existence (2:44). It is a sovereignty of God, not man. Because it is a sovereignty that is beyond this world, it cannot be destroyed by that which is of this world. Therefore, its existence is sure and steadfast. Its establishment and termination is not determined by the will of man. In the Daniel 2 dream, it was revealed that the kingdom would not be subject to the will of men (2:44). It would consume the authority that was displayed by all earthly kingdoms. Men on earth would submit to heavenly authority regardless of the presence of earthly kingdoms in which they lived. Those who submitted to the heavenly kingdom reign would be called out of the world by their submission. The stone about which Daniel spoke in chapter 2, that was cut out of the mountain without hands, was a prophecy of the church that was to come. The church would be the assembly of those who submitted to the kingdom reign of Deity (See comments Lk 17:20,21). In the prophecy of Daniel 2, Daniel made a definite distinction between the "kingdom" and the "stone." The stone "that struck the image became a great mountain and filled the whole earth" (2:35). Kingdom reign from heaven referred to God's authority that was manifested from heaven in order to consume the kingdoms of this world (See comments Mt 16:18,19). The kingdoms were consumed when men and women throughout the whole world submitted to the kingdom reign of the Son from heaven. The manifestation of God's kingdom reign on earth, therefore, was the church of the obedient. The power of the stone (the church) was in the power of the One who reigns with dominion over all things. It was not that the kingdom grew into a great institutional mountain on earth. The King and headship of the kingdom was always to be in heaven, not on earth. Sovereignty: Many translations use the word "kingdom" to refer to that which was invested in the One who ascended. Reference in the verse is not to something that would result on earth because the Son of Man was enthroned on earth. He would have dominion, glory and sovereignty. This would be the nature of His existence and reign from heaven. The church would come into existence because the Son was sovereign over all things. Since the article "the" is not in the Hebrew text before the word "sovereignty" (kingdom), the Son of Man, therefore, would be given sovereignty. As opposed to any one nation on earth, this sovereignty would be over all peoples of the world. The people on earth would become the manifestation of His sovereignty as they allowed Jesus to reign in their hearts (Lk 17:20,21). In the fulfillment of the prophecy, therefore, the church would be the visible manifestation of the sovereignty of Jesus who is presently reigning in heaven. Should serve Him: The prophecy states that all peoples should serve Him. It does not say that everyone would serve Him. The statement is in the subjunctive. What the prophecy is stating is that the Son of Man would manifest universal sovereignty. The people who would submit to that sovereignty would be obedient subjects. People
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clearly manifested that all things are under His control when He brings judgment upon all who have opposed Him. Not be destroyed: Daniel spoke of the sovereignty that would come after his lifetime. It would be "everlasting." It would not be a sovereignty that would be subject to the terminating forces that press upon earthly kingdoms. In other words, God's sovereign reign is not subject to the forces of worldly kingdoms. His kingdom is sure and steadfast ("everlasting") and would not pass away as did the kingdoms of Babylon, Medo-Persia, Greece and Rome. The kingdom that originates from heaven will not be destroyed as earthly kingdoms are destroyed. It will not be destroyed because it is a sovereign reign that is manifested from heaven. And since it originates from heaven, earthly kingdoms have no influence over it. 7:15-25 The fourth beast that was different: The primary focus of Daniel's vision was the fourth beast, the Roman Empire. It was during the existence of this kingdom that God would accomplish the establishment of the sovereignty that would be given to the One who ascended to the Ancient of Days (See comments Rv 13). Since the event of verses 13,14 took place during the time of the existence of the Roman kings, we would assume that the fourth beast refers to the Roman kingdom. However, some Bible students believe that reference was to the time that followed the breakup of the Greek kingdom. The ten horns were the ten rulers that followed the death of Alexander the Great. It is assumed, therefore, that the little horn was Antiochus Epiphanes. Though there is some merit to this view, the contextual support in view of verses 13,14 would lead us to conclude that the Roman Empire is in view. Make war with the saints and prevailed against them: In verse 21 it is stated that the horn made war with the saints. We would link this statement to Revelation 13:7 where John wrote of the sea beast that rose out of the populations of the world. "And it was given to him to make war with the saints and to overcome them." Revelation 13 was a prophecy in reference to the Roman Empire persecuting the early church (See comments Rv 7 & 13). We would thus link Daniel 7 and Revelation 13 in concluding that the two contexts speak of the Roman Empire. The saints ... will take the kingdom: In the vision of chapter 7, emphasis was on the dominion of the kingdoms of the world. Emphasis here is on the saints who reign over the kingdoms (See comments Rm 5:17). The saints reign in life because of the Son of Man, King Jesus, who was given authority over all things (Mt 28:12; Ep 1:2022). Ten horns: We could view this metaphorically, not ten literal kings in succession. The number "ten" was symbolic of completeness, and thus the kingdom of Rome would exert its complete power over the kingdoms of its era and throughout its domain. If understood as ten Caesars of the Roman Empire, then they were the reigning force who led Rome against God's people (See comment Rv 13). Another will rise: From the reigning power of the Roman Empire would arise an arrogant leadership that would be different from the preceding "kings" of the Empire. This leadership would be Paul's "son of destruction" (2 Th 2:3,4). This would be the "mystery of lawlessness" that was at work during the time Paul wrote (2 Th 2:7). It would be the "lawless one" that was soon to be re-
had the freedom to reject the sovereignty of Jesus. Nevertheless, He would have universal sovereignty over all things regardless of the disobedience of many. This prophecy is about the universal kingdom (sovereignty) of Jesus, of which the church would only be a part. The prophecy of Daniel 7:13,14 is clearly in the mind of Paul in Ephesians 1:20-22. The ascension of Jesus and His receiving sovereign reign is very significant. The word "principality" in Ephesians 1:20-22 refers to governments, individuals or personalities. What Paul stated in Ephesian 1:20-22 was the fulfillment of what was prophesied in Daniel 7:13,14. After His ascension, Jesus was seated at the ruling position of Deity in the heavenly realm. He now reigns over all things. The Father abdicated all rule to Him. Jesus' sovereign rule, therefore, He is above all principality, power, might, dominion and every name that is named. All things have been put under His feet (See comments Hb 2:8). Jesus is the head over all things for the sake of the church. The church is only one thing in this passage over which Jesus is head. Ephesians 1:20-22 is actually an encouragement to Christians, as Daniel 7:13,14 was an encouragement to the captive Jews during the ministry of Daniel. We should be encouraged because Jesus is head over all things for the benefit of the people of God. One thing is very evident in Ephesians 1:20-22. The sovereign reign of Jesus goes beyond the church. This was the nature of the prophecies of both Daniel 2:44 and 7:13,14. God wanted to reassure the captive Jews that the One who ascended to the Ancient of Days would take control of all kingdoms of the world. A parallel passage to Ephesians 1:2022 that reveals the fulfillment of Daniel 7:13,14 is Philippians 2:5-11. At the time Paul wrote Philippians 2:5-11, Jesus had already been highly exalted. His authority (name) is now above all authority (Mt 28:18). This means that Jesus' sovereign rule is over everything and everyone of the material world ("those on earth"). His rule is over all angels in heaven ("those in heaven"). Also, His sovereign rule is over Satan and demons ("those under the earth") (See 1 Pt 3:22). Philippians 2:9-11 clearly manifests that Jesus' present reign is beyond the church. Philippians 2:9-11 is not talking about something that is yet in our future. After the final coming of Jesus, the earth and Satan, with his angels, will be eternally destroyed (Mt 25:41). Paul is discussing something that is present; something that is happening at this very moment as the forces of Satan are active in this world. Notice also in the Philippians 2 passage that every tongue should confess Jesus. Daniel 7:13,14 also used the subjunctive to express the fact that all should be submissive to the kingdom reign of Jesus. However, all are not submissive. There are disobedient subjects in the world. Satan and his host are continually disobedient. All the disobedient in the sovereign reign of Jesus should bow down and confess His authority. But they do not. Nevertheless, the fact that they do not bow down does not mean that Jesus is not their King. The Hebrew writer stated in Hebrews 2:8 that we do not now see everything subjected to Jesus. We will not visibly see everything subjected to Jesus until the end of time (1 Co 15:26-28). In reference to events today, it may seem that things are out of control in reference to the kingdom reign of Jesus. However, when He comes again, it will be
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vealed after Paul wrote to the Thessalonians (2 Th 2:8). Wear down the saints: The Roman Empire wore down the saints through persecution. Caesar Nero persecuted the church as a personal vendetta. However, after him came Caesar Domitian who made Christians enemies of the state. Subsequently, the Roman Empire launched state persecution against Christians because they would not submit to Caesar as Lord. They were considered insurrectionists, and thus labeled as enemies of the state. Change times and laws: When Caesar declared himself as lord, he instituted Roman religion. The state became antichrist by exalting itself through Caesar to assume the worship of the subjects. This put Christians in direct conflict with the state religion. However, they had to serve God and not the religious laws that were bound on all Roman citizens through the power of the state (See comments At 4:28:29). Time and times and half a time: There is no emphasis here on calendar time, but on a symbolic period of resistance to the saints that would eventually come to an end. The antichrist efforts would at first be for "a time." This is a vague statement with no specific calendar time in mind. Emphasis would be on a gradual beginning of the persecution against the saints that would later turn into what would seem to be success ("times"). The "times" does not explain the duration of the persecution, but does assume a termination. The "half a time" would be the collapse or end. The lawless one would have a beginning and an ending. It would be a time when the persecution of the saints would run its course, and then come to an end. 7:26-28 The court: See comments Rv 17:14. Once the antichrist had completed his reign of terror over the saints, the saints would have the final victory, for they reigned in life with the victorious Christ (See comments Rm 5:17). All dominions will serve and obey Him: See comments Ph 2:5-11; Ep 1:20-22 (Compare Mt 5:10).
beasts that were used to portray the kingdoms of previous dreams and visions, this vision conveys its message through the imagery of domesticated animals as a ram and male goat. The two horns of the ram were Cyrus (the higher) and Darius. Cyrus expanded the Medo-Persian Empire and Darius was a provincial king over Babylon. No beast could stand before him: No kingdom was able to withstand the expansion of the Medo-Persian Empire. 8:5-8 Though the Medo-Persian Empire had expanded to encompass many conquered nations, the Greeks, led by Alexander the Great, pushed as a charging male goat eastward into Medo-Persian territory. A notable horn: Alexander the Great. The great horn was broken: Alexander died unexpectedly and prematurely at the age of thirty-three. His kingdom was then divided between his four generals. Lysimachus took the territories of Thrace and Bithynia, and possibly all of Asia Minor. Cassander took Macedonia and Greece. Seleucus took Syria, Babylonia and the east territories. Ptolemy took Egypt, and struggled for Palestine and Arabia Petraea. 8:9-12 A little horn: From one of the four horns, a little horn strangely sprouted and became great. But it became great in evil, not good. The little horn arrogantly exalted itself against God and His saints. Most Bible students assume that this was the eighth king of the Seleucidae dynasty of Syria, Antiochus Epiphanes. Antiochus Epiphanes was a man of great abilities, but ruthless and cruel. Antiochus took the title of "Epiphanes," meaning "the illustrious one." He extended his power through conflict with Ptolemy Philometor in order to take Egypt, as well as Persia and Media. His strategic conquest led him to think of himself as a great one, and thus he exalted himself. The pleasant land: Palestine (See 11:16; Jr 3:19; Ez 20:6). Cast down ... the stars to the ground: If we could use the word "stars" as a metaphor, reference could be to the seed of Abraham (Gn 15:5; 22:17). We would conclude that God's people would be cast down by Antiochus Epiphanes. Magnified himself: He magnified himself to the point of disgracing anything that pertained to God and His work among the Jews. When Antiochus Epiphanes conquered Palestine, he eventually terminated the daily sacrifices at the altar (See 1 Maccabees 1:45,46). He offered a swine on the altar and poured the broth of the swine offering around the altar. Given over ... the regular sacrifice: The place of sacrifice was given over by God to Antiochus who offered sacrifice to the pagan god Zeus. The text indicates that God allowed these actions to be taken by Antiochus, though we are not told why. It may have been because of some tendencies toward apostasy among the Jews. The termination of the temple sacrifices by Antiochus, therefore, may have been allowed by God in order that the religious fervor of the Jews be restored. Whatever the case, the sacrifices were eventually restored and the faithful remained unto the coming of the Messiah, which would take place about 165 years after this event. 8:13,14 The conversation here is between two angelic beings. Daniel listened in on their conversation. The conversation naturally reflected the feelings of those who were personally involved in the wicked aggression of Antiochus Epiphanes against God's people. The question would also be
The Destiny Of Israel
(8:1 – 12:13) Outline: (1) Vision of the ram and the goat (8:1-27), (2) Daniel's intercession for Israel (9:1-27), (3) Daniel's vision of Israel's future (10:1 – 12:13)
Chapter 8 VISION OF THE RAM & THE GOAT Chapter 7 completes the Aramaic message of the book of Daniel. Chapters 1–7 were addressed to the Gentile world in which the people of God lived. Beginning with chapter 8, however, the address is in Hebrew and was addressed to the people of God who were on their way through the struggles of international turmoil that would affect them in the land of Palestine until the coming of the Messiah. This, and the following chapters, were written in order to bring encouragement to the Jews, reassuring them that God had all things under control in order to bring the Messiah into the world in the last days of national Israel. 8:1-4 This vision was seen by Daniel two years after his vision of the four kingdoms in chapter 7 (7:1). Shushan was the summer palace of the Persian kings. It was about 250 kilometers north of Babylon. A ram: Contrary to the wild
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the natural response of those who were enduring the persecution. 2,300 days: The Hebrew text literally refers to 2,300 evenings and mornings. If reference is to the two sacrifices made every day, then the number of days would be half the 2,300, or 1,150 days. The sanctuary will be cleansed: After Antiochus made havoc of the temple, he returned to his homeland in Syria. However, after three years he returned and set up an image of a pagan god in the temple. Jerusalem was laid waste for over six years. For three of those years the temple was considered defiled. It was not until the revolt of Judas Maccabaeus, and the restoration of the temple sacrifices, that the temple was cleansed. Somewhere during this time was the 2,300 days, or 1,150 days, which period of time is difficult to determine. The cleansing of the temple and restoration of the daily sacrifices occurred on December 25, 167 B.C. 8:15-22 Gabriel: Gabriel was the special messenger who was sent to reveal the meaning of the vision (8:16; 9:21; Lk 1:19,26). Make this man understand: Without the aid of God's angel, Daniel could not have understood the vision because he lived before the fulfillment of the events. If the book of Daniel were written after these events had taken place, then Daniel could have understood. The fact that the vision had to be explained to him is evidence that the book of Daniel was not written as a history book, but a book of prophetic history. The time of the end: The context will not allow us to understand this "end" as the end of the world. Reference in the historical context was to that which would transpire in reference to the end of the sacrifices at the altar in Jerusalem. Some Bible students have assumed that this end of the sacrifices of the saints of God is typical of the end of the world. It is assumed that there will yet come in the future before the coming of the Christ, a time when the living sacrifices of the saints will come to an end. When few saints exist in a world that was created specifically for the production of saints who would transition into eternity, then the world would have lost its purpose for existence, and subsequently be brought to an end. But in the historical context of the visions of Daniel, we must view the fulfillment of the prophecies in reference to God's people in the Old Testament, not God's people at the end of time. God's purpose with Israel was to bring His people to the cross of Jesus. The vehicle for doing this was the nation of Israel. When the purpose for Israel was accomplished, then the Holy Spirit would take Christians through further revelation to the end of the world. But at the time Daniel lived, God was preparing His people to accept the end of national Israel and the temple sacrifices that would come in the future. Therefore, we cannot rob the Jews of the encouragement of these prophecies that were given specifically to them in order to take them to the end of national Israel in Christ (Gl 3:26-29). Last end of the indignation: This statement seems to define the "end" mentioned in verse 17. It thus signified the end that Antiochus made of the sacrifices at the altar, for the historical context is in reference to the Medo-Persians, Greeks, and the history that followed the death of Alexander the Great. Reference is not to an end of our time today. 8:23-27 Latter time of their kingdom: This would be the last times of the reign of those who followed the Greek Em-
pire when it was split into four divisions, which divisions were ruled by those who followed Alexander after his death. King of fierce appearance: Antiochus Epiphanes. Not by his own power: He will be allowed by God to carry out his desecration of the altar at the temple and termination of the daily sacrifices. Broken without human means: God put an end to the tyranny of Antiochus by causing his death. Seal up the vision: Though the principle nations were revealed to Daniel, the specifics of the fulfillment were not revealed. Only when the fulfillment came would people understand the meaning of the vision. It is for this reason that the fulfillment would not refer to the end of the world. At the end of the world, the saints will be delivered from this world, and thus the fulfillment would have no encouragement to those who were standing in the presence of God. Since the book of Daniel was written for the purpose of encouraging the Jews who would experience the fulfillment of the vision, then we must remain within the historical context of the Jewish people in order to determine the fulfillment of the vision. When these events were being fulfilled during the invasion and desecration of the temple by Antiochus, the Jews who were actually experiencing the fulfillment would gain encouragement by realizing that God had all things under control, and thus they must wait for the end, which end would take place when the Messiah came. The end in this context, therefore, would refer to the end of Israel in Christ (Gl 3:2629). When Israel came to an end in Christ, it was the end of almost two thousand years of Jewish history that began with Abraham. The fullness of times had been completed (Gl 4:4), and thus the consummation of the ages was fulfilled in Christ. To the Jews, the end of Israel was almost like the end of the world to a culture of people who had experienced over two thousand years of history as the chosen people of God.
Chapter 9 DANIEL'S INTERCESSION FOR ISRAEL 9:1-3 First year of Darius: A great change had been made in international affairs among the nations. The fall of the magnificent Babylonian Empire had just occurred. Belshazzar, the king of Babylon, was killed (5:30,31). The Medes and Persians had taken over all the former Babylonian territories and were expanding the Medo-Persian Empire south into Egypt, to the east and to the west. In the midst of these kingdom transitions, Daniel was surely apprehensive, as well as all the Jewish captives who lived within the territories of the former Babylonian Empire. They were nearing the end of the seventy years of captivity that was prophesied by Jeremiah. Darius was aging, and soon all military and civil authority would be shifted to Cyrus within two years of the date given here. It was thus a time for intercessory prayer and confession on behalf of the people of God. Jeremiah ... seventy years in the desolations: Regardless of the international turmoil that was taking place, Daniel focused on the revelations of God that were made through Jeremiah concerning the time of the captivity (Jr 25:11). 9:4-14 Daniel prayed for the nation. He included himself with an entire people who had transgressed the conditions of the Sinai covenant that they had with God. They had reaped
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9:20-23 God could have revealed to Daniel's mind the answer to his prayer. But in this case, God wanted to give Daniel understanding through a personal messenger, the angel Gabriel (See Lk 1:19,26). The sending of the angel was for his strengthening (Lk 22:43). Daniel needed to know that his prayer was in the process of being answered. God was working at that very moment through King Cyrus to release the captives and allow them to return to Palestine. 9:24-27 Seventy weeks: A week stood for a year, and thus the fulfillment of the seventy years of captivity of which Jeremiah spoke had come to an end (Jr 25:11). For your people and for your holy city: This statement identifies the ones to whom the message of this context is addressed. We must keep in mind that Cyrus was about to release the Jews in order that they return to the land of Palestine. Led by Zerubbabel, a group of 40,000 captives would return in 536 B.C. This group would be followed by another group in 457 B.C. that was led by Ezra. Nehemiah would lead another group to Palestine in 444 B.C. All would return for the purpose of reestablishing the identity of Israel. To do this, they rebuilt the city of Jerusalem and the temple (See comments Ne). All this was beginning to transpire at the time Daniel uttered his prayer. However, the Messianic era had already been introduced in the dream of Nebuchadnezzar in 2:44 and Daniel's vision in 7:13,14. These returnees saw this destiny in their return. In order for the Messiah to come, they had to reestablish Israel in the land of promise. Seven weeks and sixty-two weeks: The phrase "seven weeks" is literally "sevens" in the Hebrew text, referring to the symbolic meaning of the number "seven," the numeric symbol for complete. In view of verse 27, "until the consummation that is determined," we would conclude that this is a prophecy that takes us beyond the work of the Jews to rebuild the city and reestablish the identity of Israel. Since the purpose of the existence of Israel was to bring the Messiah and Savior into the world, then the beginning of the fulfillment of these promises to the fathers would be interwoven with the fulfillment of the prophecy of Israel's return to the land. The symbolic seven weeks would bring to an end the redemptive work of God through Israel. This would be the consummation of the purpose for which God brought forth the nation of Israel from Egyptian captivity. The Blessing that would bless all nations would naturally be included with a prophecy concerning Israel's march back to the promise land in order that God's promise to Abraham be consummated (See comments Gn 12:1-3). There are thus six prophetic statements made in this context in reference to the consummation of the redemptive work of God through the Messiah (1) To finish the transgression: When Jesus died on the cross, He made a sufficient sacrifice for all time for all men (See comments Hb 7:26,27). (2) To make an end of sins: Those who have been born again are not walking in sin, for the blood of Jesus cleanses them of all sin (See comments 1 Jn 1:7; 3:9; compare comments Jr 31:31-34). (3) To make reconciliation for iniquity: Through the Messiah, we have been reconciled to the Father (See comments 2 Co 5:17-19). (4) To bring in everlasting righteousness: The church is brought into the eternal righteousness of God, for the church has become His people
the consequences of their sin, and thus with a repentant spirit, they were on their knees asking God for forgiveness and restoration to the promised land. God who keeps the covenant: God had established a covenant with the nation of Israel at Mount Sinai. We have sinned: When God established the covenant with Israel, He told the nation that if they broke their conditions for keeping the covenant, He would drive them from the land into captivity (See Lv 26:14-35). However, if they would confess their transgressions and apostasy, then He would restore them to the land (Lv 26:40-45). Daniel was living in the time of the restoration (See comments Er & Ne). As a man of God, he had the responsibility, as the other prophets as Ezekiel by the River Chebar and Jeremiah in Jerusalem, who were contemporary with him, to call the people to repentance. It was a time, therefore, to call the people to repentance and remembrance of the promise of God that He would restore them to the land (See Jr 29:10). It was a short time after this intercessory prayer, that Cyrus freed the captives and allowed them to return to their lands (2 Ch 36:21-23). Daniel was at this time an old man. He had experienced the first captivity of the southern kingdom of Israel by Nebuchadnezzar in 605 B.C. And now, he was experiencing the fulfillment of prophecy that God had promised that the repentant captives could return to the land (See comments Er & Ne). Iniquity ... wickedly ... rebelled ... departed: Israel had done all that was necessary to reap the consequence of an apostate nation. They had rejected the culture of righteousness that was given to them through the law of God. They had adopted the wickedness of the idolatrous nations around them, and then went beyond what the nations did in behaving wickedly. Once they forgot the law of God, there was no end to the wickedness to which they went (Hs 4:6). The Lord has ... brought it upon us: God was just in bringing national calamity upon Israel because of their apostasy. They had forsaken the very purpose for which He had given them birth, that is, to bring the Savior into the world. Because they forsook the purpose for their existence, they were taken from the land. From those who were taken captive, God intended to restore only a remnant through which He would bring the Messiah into the world. 9:15-19 This prayer of Daniel manifested his leadership of the people. It was a call for the people to repent. Restoration to the land was the reward for their repentance, for within a short time King Cyrus would allow the first captives the opportunity to return to their homelands. Rebuilding the city of Jerusalem and the temple would be the symbolic act that would identify the reestablishment of the people in the land. Though they would never again enjoy the freedom of being an independent nation, Israel as a people would through the remnant consolidate the identity of Israel for the fulfillment of prophecies that were made to the fathers (See Gn 12:1-3). Though God was at the very time this prayer was made working to restore the remnant, Daniel's prayer stirred the people to confess the former wickedness of their fathers. He encouraged them to repent, and then be ready at the call of God to return to the land. It was a time of anticipation on the part of the repentant Israelites who were at this time in history experiencing the fulfillment of prophecy in reference to their return to the land.
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and He is the God of the members (See comments 2 Pt 3:13; Rv 21:1-3,22,23,27). (5) To seal up the vision and prophecy: In Jesus all the prophecies concerning the redemptive work of the prophets were fulfilled (See comments Lk 24:25-27). (6) To anoint the Most Holy: The Messiah, the Anointed of God (the Christ), was determined to fulfill all prophecies concerning the redemptive work for the salvation of man (7:13,14; see comments At 2:36-38; 4:27,28). Destroy the city and the sanctuary: There are numerous speculations among Bible students concerning the "seven weeks" and the symbolism concerning the conclusion of national Israel. However, in view of what transpired with the redemptive work of Jesus and the destruction of Jerusalem in A.D. 70, we would conclude that Gabriel was here revealing to Daniel the finality of national Israel with the birth of spiritual Israel, the church. National Israel would be summed up with the destruction of Jerusalem in A.D. 70 (See comments Mt 24). There is no reason to conclude that Gabriel revealed to the Jews at this time anything in time beyond the coronation of the Son of Man who ascended to the right hand of God and was given dominion, glory and sovereignty over all things (See 2:44; 7:13,14). Once the finality of national Israel was concluded with the fulfillment of all prophecies concerning Jesus (Lk 24:25-27), then we would assume that there were no more prophecies to be fulfilled in reference to the redemptive work of Jesus. When the time came, Jesus would personally speak of His final coming at the end of time. But for Daniel's audience, this was a subject that was reserved for those who experienced the first coming of Jesus in His ministry to redeem the world. There would have been no reason to speak to the captive Jews concerning things that would happen over 2,500 years—and still counting—after the time the statements of Daniel 9 were made and written. We must always keep Luke 24:27 in mind where Jesus said that all prophecies concerning Himself had been fulfilled at the time He concluded His redemptive ministry at the cross.
rect revelation to Daniel. It did not come in a dream, but in a vision. It came for the purpose of giving comfort to the people of God to whom it was initially given. It was comfort through fulfilled prophecy that would sustain them through the coming years of turmoil they would experience in their homeland until the coming of the Messiah. The revelation was concerning things that would happen to Daniel's people, the returned Jews, in the last days of national Israel. Peter was in those last days when he stood up on the Pentecost of A.D. 30 and stated that the prophecy of Joel 2:28 was fulfilled in the last days with the outpouring of the Holy Spirit (See comments At 2:16,17). 10:4-9 A certain man clothed in linen: John, the apostle, had a similar experience in vision in Revelation 1:10-20 (See comments). The similarities of the two visions are too close to ignore the fact that what both men of God saw was the Son of God. Daniel saw the preincarnate Son. John saw the glorified Son. The metaphors used in both narratives depict the glorious nature of the Son of Man. To Daniel, He was a messenger of comfort for the future. To John, He was a messenger of comfort to the church concerning their victory over the oppression of the Roman state. There remained no strength in me: When a normal human being is placed in the presence of God, he collapses to the ground. Both Daniel and John had the same experience (See Rv 1:17). It is simply not possible for frail humanity to experience direct contact with Deity without a tremendous emotional and physical response of humility and worship. 10:10-14 Greatly beloved: No greater words could a man hear from God, which words would bear the meaning at the final judgment, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Mt 25:34). Discipline yourself: Daniel had been spiritually disciplining himself through fasting for three weeks (vss 2,3). In response to his discipline through fasting, an angel was sent to him (See comments At 13:1-3). The prince ... of Persia withstood me twenty-one days: Though Daniel possibly knew what this meant, this confrontation has not been revealed to us. Whatever the situation, Michael, the archangel, intervened. He did so for the purpose of God in working among the nations to bring about His eternal plan of redemption. Michael: Michael is the angelic being who would contend with the Devil (Jd 9). He is the one who makes war with those nations who set themselves against the work of God (Rv 12:7-9). In this context, he was working for the people of God, the children of Israel. 10:15-21 God was working in the affairs of the MedoPersian Empire and the Greek Empire. He was working in a manner by which He could bring Israel again into their homeland, and then preserve them unto the coming of the Messiah. Though Cyrus allowed the Israelites to return to the land, their residence after arrival was in constant turmoil. They were opposed by the local residents who were left there after the captivity of 722/21 B.C. (the Assyrian captivity) and 586 B.C. (the Babylonian captivity). They were oppressed by the Greeks who eventually expanded the Greek Empire into Palestine. Palestine was under the control of Medes and Persians until it was taken over by the Greeks who were led by Alexan-
Chapter 10 DANIEL'S VISION OF ISRAEL'S FUTURE The last three chapters should be considered as one oracle from God that was delivered to Daniel. There is no break in the narrative as revelation was given to Daniel concerning the future events that would transpire in the history of Israel. The interpreter must keep in mind that God was bringing Israel to its finality in Christ (Gl 3:26-29). Beginning with Abraham, two thousand years of history were being brought to an end. The consummation of Israel was in the cross of the Messiah. In order to prepare the minds of the Jewish community that would experience this tremendous paradigm shift in their thinking and society, God through these prophecies of Daniel, laid the foundation for their change in thinking, and thus their acceptance of Jesus as the Messiah when He came. Interpreters, therefore, have no right to rob the Jews, who lived during the ministry of Jesus and the early church, of the fulfillment of these things that God said would transpire during their lives. We should grow in faith because of the fulfillment of these prophecies in Jesus (Rm 10:17). 10:1-3 A message was revealed to Daniel: This was a di-
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trol of Palestine would go from one empire to another. In 536 B.C., the Jews returned while the land was under the control of the Medo-Persian Empire. However, God, through visions, revealed to both Daniel and King Nebuchadnezzar of Babylon that the land of Palestine would go from the Babylonian Empire, and then to the Medo-Persian Empire, the Greek Empire, and finally rest in the control of the Roman Empire (See Dn 2 & 7). The descendants of the initial returnees were destined to endure through all this international conflict until they would eventually find peace of mind in the coming of the Messiah. From the time the captives were released from the MedoPersian Empire by Cyrus, to the "fullness of time" in the Roman Empire (See comments Gl 4:4), there would be constant turmoil in Palestine. So in order to prepare the posterity of Israel mentally for this turmoil, God revealed to the Jews who would inhabit the land, the prophetic statements of Daniel 11. The reason Daniel laid out four centuries of events beforehand as to what would historically transpire in the land before the arrival of the Messiah, was that God wanted His people to know that no matter what may happen in the unstable world of international conflicts, He had everything under control. Therefore, the Jewish returnees must never consider at any time that anything was out of the control of God, though each generation of Jews had to endure great turmoil. In the midst of their turmoil, they must continually read the document of Daniel over and over again for encouragement. In so doing they would be grateful to God for giving them, through Daniel, a political road map to the time the Messiah would show up with eternal peace. We must not steal this prophecy of hope in Daniel 11 away from the posterity of God's people who had to endure the historical turmoil of Palestine for four hundred years until the coming of the Messiah. Therefore, we must not apply the events that were prophesied specifically in Daniel 11 to the returnees to our own circumstances today. To do so would be prophecy theft. But we are not "prophecy thieves" who would rob a profound prophecy of hope from those to whom it originally referred during their four centuries of national turmoil until the Messiah showed up on the scene. As Christians, we have our own message of hope in the New Testament concerning the coming again of the Son of God. We do not have to steal a prophetic message of hope from those who had to endure horrendous struggles in Palestine for four hundred years before the incarnation of the Son of God. Those saints of God of Israel struggled in order that the gospel be revealed. But for ourselves, by living with the revealed gospel in our past, we enjoy encouragement by reading about their faithfulness while they survived through international struggles. And now we know why God called Daniel to reveal these encouraging prophecies to Israel, and had them written in a book for our benefit. The prophetic details of the history of Daniel 11 are so historically accurate that some have speculated that this record of Daniel's revelation was actually a recording of history, not a prophecy of future events. However, because the prophecy was from the Holy Spirit, we must argue that the historical events of the prophecy were a meticulous outline of historical
der the Great. After the death of Alexander, and the breaking up of the Greek Empire, the remnants of Alexander's generals, the Ptolemies and Seleucidae continued to struggle over Palestine. Throughout these years of conflict, therefore, God's work through His angelic beings was in conflict with earthly kings who continually caused trouble for the people of God. It was a time when Michael and his angelic hosts were at war with the forces of evil that were manifested through wicked kings on earth (Compare Rv 12:7-9).
Chapter 11 It is very encouraging to witness God's work throughout history with the nation of Israel. To begin our understanding of this work, we must remember that the purpose of God, in the 586 B.C. Babylonian captivity of Israel, was to allow the Jews to have a great deal of time in captivity to think over how and why they ended up there. They needed time to consider the fact that as a consequence of their apostasy from God, they had given up forever their right as an independent nation in Palestine. During the time of their captivity, they certainly remembered all that God had promised them as a chosen nation at the foot of Mount Sinai. But in the promises, came warnings. Unfortunately, they ignored the warnings. Everything that God had warned them at Mount Sinai had come to pass, and thus, they found themselves in the captivity of a foreign nation. Therefore, in remembering the fact that they had turned from God and ran after gods they imagined in their minds, it was a time for repentance. One of the saddest consequences of their apostasy was that they would indeed return and rebuild the temple, but the land of Palestine would forever be under the possession and control of foreign powers. Their independence as a free nation within the borders of Palestine was forever gone. After a thousand years in the land of promise after Sinai, and then into captivity, first by the Assyrians in 722/21 B.C., and then by the Babylonians in 586 B.C., God had cancelled His land promise that He had established with the nation at the foot of Sinai. He would only restore the Israelites to the land upon their repentance in captivity, which He did because they did. Nevertheless, their seventy years of captivity was now coming to a close during the days of both Ezekiel and Daniel. As Jeremiah had prophesied, they were now on the brink of being delivered from captivity and returning to Palestine. However, the land would continue to be under the control of foreign powers throughout history (See comments Jr 25). In the following years after the Daniel 11 prophecy was made, Israel was reminded that the land of Palestine would continue to be under the control of a foreign power, that is, and at first, by the Medo-Persian Empire. At the time Daniel prophesied, the fulfillment of the prophecy of Isaiah 44:28 was upon them (See comments). It was now time for Daniel to be brought forward in order to reveal that the returnees had some troubling history before them, even though they would return to the land of promise. When the Jews eventually returned, their settlement in the land of promise would not be as they might have imagined. Throughout the centuries to come after their return, the con-
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events that would transpire until the Old Testament dispensation came to a close as a new dispensation of God's people was about to open. It was a prophecy of the consummation of national Israel in order to make way for the "Israel" of Christ (the church) in whom there is neither Jew nor Gentile (See comments Rm 9:6; Gl 3:26-29). By knowing the international turmoil Israel would face after the captivity, the faithful Jews could be reassured that God had all things under control, and thus was working His plan to fulfill the purpose for which He called Abraham, and subsequently, built a great nation from his seed (See comments Gn 12:1-4). The returned Jews must understand that no conflict among the nations would detour this work of God to use the nation of Israel to carry out His eternal plan to bring the Redeemer into the world. National Israel would be consummated only when God had accomplished His purpose by sending His Son into the world. National Israel was only a social vehicle that would usher into the world the One whom God would use to usher people of faith, as Abraham, out of this world. The existence of the nation of Israel, their captivity to inspire repentance, their return to the land, and finally, the coming of the redemption of the Christ, was only one link in the fulfillment of the promise that was made in Genesis 3:15 (See comments). The nation of Israel was only a special preservation of people in order to divert another world apostasy as that which was identified in Genesis 6:5. In the context of Daniel 11, there is a general division of thought between verses 2-35 and verse 36 onward. Our secular historical records of the events follow the first section of prophecy, but from verse 36, and especially from verse 40 onward, it is difficult to follow the exact course of history of this prophetic picture. As the Jews lived through these events, they understood what was prophesied as they connect the dots between Daniel's prophecy and the fulfillment of every event. The first section (Dn 11:2-35) takes us to the middle of the second century B.C., in particular to the year of the desecration of the temple in 165 B.C. The second section (Dn 11:36 and onward) is a prophetic picture of events that surround the kingdom of God until the consummation of the ages in the coming of the Messiah and the eventual destruction of Jerusalem in A.D. 70 (See Rv 13). The historical details of Daniel's prophecy are given in order to reassure God's people in the interbiblical period that He is not unmindful of the particular struggles they had to endure. The struggles they endured are also for the benefit of the saints in any generation who also live through international struggles. We conclude that God is also working in our world today as He worked in the world of the Jewish saints in order to bring the Messiah and Savior again into this world in order to take us out of this world and into our eternal home with Him in heaven. Though Daniel 11 was specifically written for the Jews who had to live through the interbiblical turmoil of international struggles between nations, we, too, often find ourselves in the midst of similar circumstances. The prophesied details of Jewish history throughout the next four centuries after the return of the captives would eventually lead to the end of national Israel. At the time Daniel
prophesied, Israel already had a thousand years of history, and thus, the Jews must understand that in their future, nationhood was not a permanent social structure for them as a nation. Their existence as a nation was only transitory until their purpose was consummated through the incarnation of the Son of God into this world. God, through Daniel, therefore, reassured the Israelites that something better was coming. In fact, their struggles through the next four centuries were an encouraging hope that God had sometime better for them than a small struggling nation of people trapped in a small parcel of land called Palestine. In former prophecies of the Old Testament there was always a need to give specific details in the prophecies simply because such details were relevant to the purpose for which the prophecies were given. People would not understand the fulfillment if there were no historical details by which they could identify the fulfillment of the prophecies. But with the prophecy of Daniel 11, God's purpose was somewhat different. He wanted His people to identify the specific fulfillments of particular aspects of the prophecy in order that they might have a "prophetic countdown" to the coming of the Messiah. As God took His people to the consummation of their very existence as a nation, the Jews needed to understand what was actually happening in their history as they neared the last days of national Israel. As the Jews transitioned through the ministry of Jesus, and neared the cross event, we would assume that Satan would unleash all that he had to prevent his crushing at the cross (See Gn 3:15). But the crushing came, and then faithful Israelites had only to wait for the finality of national Israel that was also prophesied by the Messiah in Matthew 24. Though Satan had no idea of the mystery that was to be revealed at the cross, he knew that something was up because of the nature of Daniel's prophecies – he, too, could read the Bible. He thus sought ways to destroy the identity of Israel in order to confuse the world concerning the fulfillment of the promises that were made to the Jewish fathers. If no identifiable nation of Jews existed at the time of the fulfillment of all the prophecies that were made to the Jews, then the world would mock everyone for believing such "prophetic fantasies." We would assume, therefore, that the historical details of Daniel's prophetic message were written specifically for the encouragement of the Jews who would live through these events. The fulfillment of each detail of Daniel would teach the world that God diligently works in the affairs of this world in order to accomplish the salvational destiny of His people. We gain faith from fulfilled prophecies because we see how God faithfully worked for His people in the past. We thus assume that He is still doing the same among His people now. However, if Daniel 11 were a prophecy of things yet to come in the history of this world, then the entire chapter would build no faith in our lives. Our faith is strengthened when we see in Daniel 11 the futile efforts of evil that were launched on earth to detour the eternal plan of God. These efforts were against God's plan to use national Israel to bring the eternal redemptive plan of God into reality. From what we discover in the prophecies of Daniel, we can be certain that there are similar sufferings that the saints must endure today in order
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also eventually murdered. This led to a bloody revenge conflict that was led by her brother (1:7-9). After Ptolemy Philadelphus came Ptolemy III, or Euergetes. In the context of Daniel 11, he was the one who came up in the place of Ptolemy Philadelphus. He made great inroads into the domain of the Syrians. During his period of reign, Egyptian power increased and Syrian power waned. Ptolemy Philadelphus sacked temples and plundered them for their idols of precious metals. He brought so much wealth back to Egypt after his campaigns that he was given the title, "Euergetes," which means "benefactor." Historians have reported that he brought back to Egypt as much as 40,000 talents of silver and as many as 2,500 idols of precious metals. Daniel continued, "One will come against the realm of the king of the south" (11:9). This would be the Syrian King Seleucus Callinicus who reigned from 247 to 226 B.C. He conducted a campaign into Egypt, but was unsuccessful. Daniel added: "His sons will be stirred up" (11:10). The sons of Seleucus, Seleucus III and Antiochus III, sought to continue their father's efforts, but had little success. So Daniel added in prophecy: "And one will certainly come and overflow" (11:10). Seleucus III came to an untimely death, and Antiochus III became the sole king of Syria in 198 B.C., and thus continued the efforts of the father against Egypt. Antiochus III made many great and rapid campaigns against Egypt. He conquered the Egyptian forces at Sidon, swept through Palestine, and eventually attacked the Egyptian fortress at Gaza. Unfortunately, Ptolemy Philopator of Egypt was quite indifferent to his own security and international affairs at this time, and subsequently he offered little resistance to the expansion campaigns of Antiochus. But this changed when Egypt was directly threatened. When the nation was eventually threatened by the Syrians, Ptolemy Philopator stirred the Egyptian forces against the "king of the north" (Antiochus). He gathered an army of 73,000 men and 73 elephants to launch a defensive attack against Antiochus who had an army of 72,000 men, 6,000 horses and 102 elephants. Daniel prophesied the result of this conflict: "The multitude was given into his hand" (11:11). Though Antiochus had an advantage over the Egyptians, he eventually succumbed to the Egyptian nationalists to protect their homeland. Unfortunately, Ptolemy returned to his former life of luxury in Egypt, and thus did not take advantage of his victory over the Syrians by pursuing them into Syria. This was a fatal military mistake. Daniel revealed what would be the consequences of not following through with his initial victory, "Then the king of the north will return" (11:13). Antiochus III was not discouraged by his initial setback with the Egyptians. Ptolemy died and the Egyptian forces were subsequently in disarray and dissension. There were various uprisings in Egypt that weakened the power of the country. The uprisings in Egypt then stirred similar uprisings among the Jews in Palestine who were led by Tobias. However, the Jewish uprisings failed in that their rebellious actions brought on them successful efforts by outside forces that led to their continued subjugation in the years to come. Daniel revealed, "The king of the north will come and cast
for God to also bring His people into eternal glory (See Rm 8:18). Therefore, we can look back to the fulfilled prophecies of Daniel 11 and again grow in hope that God will once more bring about His promises to us.
SYRIA AND EGYPT IN CONFLICT 11:1-35 The historical events of Daniel 11:2-35 occurred primarily between Syria and Egypt. Rome enters the picture only at the end of the conflicts between these two nations. It is then that the Roman Empire became a force of evil against the saints of God (See Rv 13). The historical literary picture of Daniel 11 begins with Cyrus of the Medo-Persian Empire. The literary picture continues in history to the time after the breakup of the Greek Empire that was dissolved when Alexander the Great died in 323 B.C. Throughout its existence as an empire, twelve kings ruled over the Medo-Persian Empire. However, only three are noted here before the fourth who rose to great wealth. The first of the four was Cambyses who began to reign in 529 B.C. PseudoSmerdis began to reign in 522 B.C. Darius Hystaspis began to reign in 521 B.C. The fourth is believed to be Xerxes I (or Ahasuerus of Esther 1:1), who began his reign in 485 B.C. Xerxes I stirred up his people against the Greeks. It is believed that he took more than four years to muster an army of over two and a half million men in order to march against the Greeks. But his forces were turned back by the bravery of the Greeks at the battles of Thermopylae and Salamis. The Persians' defeat in these two battles broke the back of the Empire, which was eventually overthrown during the reign of Darius III. Alexander the Great was the mighty king who stood up to embolden the Greek Empire, and subsequently trample down the Medo-Persian Empire. Though he would briefly reign with great power and conquer many peoples, his untimely death in 323 B.C. led to the breakup of the Greek Empire into four regions. The four regions were governed by his four generals (See Dn 8:5-8). One of these regions was given to Ptolemy Soter (the king of the south), who was Alexander's general who took control of Egypt. A struggle for territory followed the breakup of the Greek Empire, particularly a struggle between the Ptolemies of Egypt and the Seleucidae (the king of the north) who ruled the area of Asia Minor, Syria and the former territories of Babylonia and the Medo-Persian Empire territories to the east. For about 125 years there was a struggle between the Ptolemies and the Seleucidae, which struggle involved the Jews in the land of Palestine. The Ptolemies of Egypt initially had control of Palestine and Phoenicia. However, when a Seleucidae king, Antiochus II, married the daughter of Ptolemy Philadelphus, Berenice, a political alliance was made. But when Ptolemy Philadelphus died two years after the marriage, Antiochus forsook his Egyptian wife and took back his previous wife, Laodiceia. In order to have her revenge for being forsaken by Antiochus, Berenice had Antiochus murdered. Daniel wrote: "Out of a branch of her [Berenice] roots will one stand up" (11:7). The struggle between the Ptolemies and the Seleucidae intensified when Berenice and her son were
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cision. Though many Jews were subjugated during this era, and thus subjected to compromise their faith, there were those who resisted, specifically a strong-hearted Jew by the name Mattathias.
up a mount" (11:15). Antiochus of Syria came and captured the well-fortified city of Sidon in northern Palestine. The recent uprising of the Jews stirred Antiochus to venture even further into Palestine. Daniel revealed that the Jews would be subjugated to the Syrians. When Antiochus took control of Palestine, he exempted Jerusalem of all taxes for three years, and then came back later to impose on them one third of their former tax responsibilities. Out of the tax money, he even sent money for the service of the temple. Daniel prophesied, "He will also set his face to enter with the strength of his whole kingdom" (11:17). Verse 17 speaks of some intentions of Antiochus that he would do in reference to Palestine. The mention of these intentions reminds us that God even knows the thoughts of the hearts of men who seek to lead kingdoms on earth. No thought is hidden from His omniscience. Daniel prophesied, "He will give him the daughter" (11:17). Antiochus did give his daughter Cleopatra in marriage to Ptolemy Epiphanes, thinking that the daughter would be loyal to her father. But he was mistaken, for Cleopatra did not betray her husband, but rather, she betrayed her father. Daniel continued that Antiochus would "turn his face to the coastlands" (11:18). Antiochus was successful in taking the coastal cities of the Mediterranean, as well as the islands. He gained control of Asia Minor. He even took control of Thrace, which conquest was resented by the Romans. Antiochus' exploits finally came to an end in 190 B.C. when the Roman general, Lucius Scipio, delivered a defeat to the Syrian forces at a battle near Magnesia. The Romans were now on the rise in the historical theater that would later involve national Israel in Palestine. Daniel continued that Antiochus "will turn his face toward the fortresses of his own land" (11:19). After suffering a defeat at the hands of the Roman army, Antiochus went home. After Antiochus III, came the raiser of taxes who would exact tribute from controlled nations in order to satisfy Rome. This Syrian king is not identified, other than the fact that Syria owed a great amount of tribute to Rome. How this affected the Jews was that a tax collector by the name of Heliodorus exacted a great amount of taxes from the Jews. Antiochus IV Epiphanes, a vile person, became the ruler of Syria. When he became the ruler of Syria, he assumed the title, "Epiphanes" (11:21). Through deceitful means he claimed the throne of Syria, and seized control of the Seleucidae kingdom in 175 B.C. Antiochus Epiphanes, as Daniel stated, was a vile king (11:21-35). Through cunning and deceit he expanded his autocratic kingdom (11:21-24). In order to expand his kingdom, he launched attacks against Ptolemy VI Philometor of Egypt (11:25-28). In launching these attacks against Egypt, the people of God in Palestine were caught in the middle of this international struggle (11:29-35). Antiochus Epiphanes poured out his indignation against the Jews, terminating the daily sacrifices in Jerusalem and desecrating the temple. He placed the image of a pagan god in the temple. He stopped the practice of Jewish ceremonial laws, murdered mothers, and crucified men who practiced circum-
THE JEWISH WARS Mattathias began a rebellion against the Syrians. When Mattathias died, his son, Judas, continued the desires of his father by leading the rebellion against Antiochus. Judas adopted the military strategy of attack and withdraw, a guerrilla type of warfare that earned him the title, "the hammer" (or, Maccabee). It took Judas and his men only three years to eventually defeat the Syrian forces of Antiochus in Palestine, and thus restore the temple ceremonies. Specifically, in restoring the temple ceremonies, he cleansed the altar on December 25, 165 B.C. This "cleansing" continues to be celebrated by the Jews today as the Feast of Dedication, or Hanukkah. From this time, the descendants of the Maccabees, who were subsequently called the Hasmoneans, were established as the leaders of the Jews until the time the Romans took possession of Palestine in 63 B.C. Daniel prophesied what would result from the testing of the Jews throughout this period of national conflict with outside powers. It was throughout this period of history that those who trusted in God remain strong. The faithful leaders during this struggle became the heroes of Jewish culture. Their examples of strength in times of conflict and uncertainty ushered the small community of God's people to the end of Israel in Christ (See comments Gl 3:26-29). Though this small group of Israelites never took possession of the land of Palestine, at least they restored in a small way, through the restoration of the temple, a sense of freedom of faith (See Ez & Ne). Eventually, when the faithful were transferred unto their final leader, King Jesus (Cl 1:13), it was time to terminate the national aspirations of the Jews that brought them out of captivity and to the feet of King Jesus. For this reason, God knew that radical Jews needed a visual demonstration that He had accomplished with purpose through national Israel. This demonstration took place in A.D. 70 with the destruction of Jerusalem and national Israel by the Romans, just as was prophesied by prophets as Daniel, and then by Jesus (See Mt 24). Daniel spoke of the coming of the Messiah, "It is yet for an appointed time" (11:35). In this historical context, God determined the time of the rise and fall of kingdoms. He determined the time when He would bring the Messiah into the world. Through the turmoil that transpired in these last days of national Israel, God was upholding national Israel through which He would bring the Messiah into the world. This meant, however, that the Messiah would come in the last days of national Israel, and subsequently fulfill the purpose for which Israel was called into existence (See Gn 12:1-4; At 2:16,17). The revelation of the Messiah would come only when the fullness of times was completed, which times came when a babe was born in Bethlehem within two years before the death of King Herod the Great in 4 B.C. (See Comments Gl 4:4).
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Preceding the coming of the Messiah, there was one who came in the wilderness of Judea who connected all the dots between prophecy and fulfillment, and thus proclaimed, "Repent, for the kingdom of God is at hand" (Mt 3:2). And then another after him, the Messiah, came preaching, "The time is fulfilled and the kingdom of God is at hand. Repent and believe the gospel" (Mk 1:15). Millennia of God's work was coming together and being consummated.
nailing of the Sinai law to the cross with His Son (See Rm 7:14). The Jewish state, as Jesus prophesied, would subsequently be physically terminated in A.D. 70 (See comments Mt 24). As many people today, many Jews at the time of the fulfillment of Daniel 11, as well as with other Old Testament prophecies concerning their fulfillment, did not fully appreciate the prophecies concerning the consummation of national Israel. At least they could not accept this fact that had been prophesied by Daniel several centuries before the end that came in A.D. 70 (See Dn 2 & 7). However, when the end came, everyone at the time needed to know that the fall had been prophesied by the prophets, and thus, in the plan of God. The consummation of national Israel was so traumatic, the first century Jews found it quite hard to comprehend. It was for this reason that Peter, James, John and Andrew came to Jesus after He mentioned the event, and asked, "Tell us when these things will be? And what will be the sign when all these things will be fulfilled?" (Mk 13:4). In preparation for this traumatic change, Daniel prophesied over four hundred years before, "Plant the tabernacles of his palace" (11:45). The symbolism is of setting up, as Antiochus Epiphanes, symbols of religion in the temple at Jerusalem that was located between the Mediterranean Sea and the Great Sea (the Dead Sea). These would be attempts of antichrist Roman Caesars in an effort to impose pagan religious beliefs on God's people. This happened with Antiochus Epiphanes, as well as with the Roman Caesars during their oppression of the Jews and Christianity. After A.D. 70, the faith of Christians, that the Romans often associated with Judaism, was challenged when Caesars who deified themselves imposed Roman religion on all citizens of the Roman Empire. But this, too, would come to an end. The Roman Empire itself would eventually be consummated. In reference to any self-exalting Caesar, Daniel prophesied, "He will come to his end" (11:45). The purpose of the prophecies of Daniel was to bring comfort to the persecuted people of God. In order to accomplish this purpose, God's people needed to know that there would always be an end to those who would persecute them or impose pagan religious beliefs and practices on them. It is for this reason that we affirm that Daniel 11 is fulfilled prophecy. We are comforted in the fact that God delivered on His promises to the faithful Jews that "pagan oppressors" would be brought to an end. The time, times and half a time (7:25), the half week (9:27), and the time, times and half a time mentioned in this context (12:7), all reveal an end of those who would be antichrist in reference to God's work through His people. The final end of any antichrist will be the lake that burns with fire and brimstone (Rv 19:20; see Zc 14:3,4). The final end of ungodly persecutors was revealed in order that the early Christians know the end of all persecutors. When the Messiah eventually came in time, the end of national Israel and the destruction of Jerusalem in A.D. 70 was the consummation of national Israel. The destruction revealed that God is now working toward the end of time, which time will be announced by the sound of a trumpet (See Mt 24). The meaning of the sound of this trumpet will signal that all time has terminated.
RISE OF THE ROMAN EMPIRE 11:36-45 In the context of Daniel 11:36-45, Daniel wrote, "Prosper until the indignation is accomplished" (11:36). The end of the tyranny of Antiochus Epiphanes came with the rise of the Roman Empire. What begins to arise in the historical background during these days would be the fourth kingdom of the prophecy of Daniel 2 (See comments 2:44). This was the rise of the beast that was "dreadful and terrible" of Daniel's vision of Daniel 7 (See 7:11-18). This would be the Roman Empire, during which Empire the beginning of the kingdom reign of the Messiah would be announced by Peter on the A.D. 30 Pentecost of Acts 2. The rise of the Roman Empire, the beast that was "dreadful and terrible," would be the occasion for the consummation of national Israel. So if one were a faith-driven Jew, it was good news. But if one were a nationalists Jew, it was bad news. The Roman Empire would eventually be an empire that would set Roman state government and religion against the work of God. This Empire would become antichrist (against Christ), and subsequently be described as such in the book of Revelation (See Rv 13). This would be the Empire of sin that would exalt itself through autocratic Caesars who claimed to be deity (See 2 Th 2:3,4). Nevertheless, the Roman Empire continued to expand regardless of the narcissistic desires of some of its Caesars. As history marched the Empire into the coming years after Christ, the majority of the citizens became "Christian." By the fourth century, the Christian influence in the Empire became so strong that Caesar Constantine brought relief to the Christian citizenship of the Empire with the signing of the edicts of Toleration (A.D. 311) and Milan (A.D. 313). Of the Roman Empire, Daniel prophesied that it would be the god of fortresses (11:38). Rome was an empire that initially trusted in its great military strength to go forth and conquer. The arrogant military leaders of the Empire were not intimidated by the strongest armies. Daniel spoke of them as a strange god. The beast of Revelation 13:11 was Roman state religion that eventually brought the Roman state into conflict with the saints of God, for the saints would not bow down and call Caesar lord (See Rv 13:11-18). Then Daniel prophesied concerning the time of the end (11:40). In the context of the history of this prophecy, this statement must refer to the consummation of the Jewish dispensation. Peter stood up in the time of the end of national Israel, in the last days of the Jewish state, and announced for the first time in history that there was a new King who was reigning from heaven with all authority (See At 2:16-38). God's unique national Sinai covenant with Israel was terminated with the
536 Daniel 12 Dickson Teacher's Bible Commentary
Chapter 12 12:1-4 These verses speak of a consummation of an age. Some have asserted that the vision reaches forward over 2,500 years and beyond in the future to the final coming of Christ. This interpretation may have some validity, but is not necessary for several reasons. (1) Any coming of God in judgment in time is typical of Jesus' final coming at the end of time. (2) The consummation of God's work through Israel happened in the first century, which consummation is typical of the consummation of this present age with the final coming of Jesus. (3) There is no reason why we should hijack a prophecy of comfort that was meant to encourage God's people who had to live through the conflict of nations that transpired from the time of Daniel to the coming of the Messiah. (4) We must keep in mind that through prophecy God wanted to generate anticipation in the minds of His people when they realized that the time of the fulfillment of prophecy was coming in their lifetime. Their understanding of the prophecies concerning the Messiah encouraged those in whose time the prophecies were fulfilled to accept Jesus as the Messiah. Michael will stand up: The archangel is here pictured as the one taking action on behalf of the people of God against evil kings and empires. It was formerly mentioned that he had a conflict with the king of Persia (10:13). At the end of time, it will be Jesus, not Michael, who will come with His angels in flaming fire to deal with evil kings and nations (See comments 2 Th 1:6-9). A time of trouble such as never occurred: Jesus' reference to this thought in Matthew 24:21,22 in reference to His prophecy concerning the destruction of Jerusalem in A.D. 70 identifies that to which this statement refers. Your people: The vision indicates that Daniel's people, the Jews, were the ones to be delivered. Since reference would be to the destruction of Jerusalem in A.D. 70, then "your people" would be those faithful descendants of Daniel's faith who would not suffer the calamity of the destruction of the Jewish state and Jerusalem (See comments Mt 24). Written on the scroll: The citizenship of nations was determined by those who were written on the registry of a nation. In reference to the Jewish genealogies, the genealogy of the true Jew was recorded, and thus he could trace his lineage back to his forefathers. The practice of being written in the book was also used symbolically in reference to the saints at the end of time (Ph 4:3; Rv 21:27). Those who sleep ... will awake: This language is certainly used in reference to the end of time (Compare Jn 5:28,29; 1 Th 4:13-18). However, the concept of a spiritual resurrection in time would also be in view because of the next statement. Wise will shine: In Jesus' discussion of the finality of the Jewish state and the destruction of Jerusalem in Matthew 13:43, He stated that when Jerusalem was destroyed, it would then be revealed those who were the accepted of God. It would be the righteous saints who would "shine forth as the sun in the kingdom." They will shine forth to the unrighteous. However, at the end of time, the unrighteous will be taken away (Mt 24:29-41), and thus there would be no one before whom the righteous could shine forth. Those who turn many to righteousness: The mission of the early Christians was to go forth and preach the gospel, thus turning men from sin to
righteousness (See Mk 16:15,16). This ministry will cease after the final coming of Jesus. Through the destruction of Jerusalem, Jesus manifested to the world that the church was the manifestation of His kingdom reign on earth. Through the preaching of the gospel, those who feared God could be transferred into the body of God's people by obedience to the gospel (See comments Rm 6:1-6; Cl 1:13). Until the time of the end: This was the end of the Jewish state that occurred in the first century with the destruction of Jerusalem. The content of the book was not revealed until Peter stood up on the day of Pentecost in A.D. 30 and announced that the eternal plan of God for the salvation of all men was now made known. The mystery of God that was kept secret since the fall of man in the garden of Eden was revealed through Jesus and announced for the first time in history on the day of Pentecost in A.D. 30 (See comments At 2; Ep 3:3-5). 12:5-13 The man clothed in linen: This would be the One who appeared at the beginning of this revelation, the preincarnate Son of God. One of the angelic beings called to the other concerning how long it would be until the end of these wonders. The Son lifted His right hand to heaven in order to confirm by the eternal Father who had determined that the time of tribulation for the saints would have an end. Power of the holy people: When the power of the gospel had gone forth from and by the time of the destruction of Jerusalem, then God would have accomplished the mission of the revealed grace of salvation to man that would continue until the final coming of the Son (See Mt 28:18,20; Mk 16:15,16; At 8:4; see comments Cl 1:23). All that God had worked through the nation of Israel, beginning with the faith of Abraham (Gn 12:1-2; Rm 4:16), and continued through the building of the nation of Israel, came to pass. Thus national Israel was terminated in the first century and the good news of the grace that was revealed at the cross went forth into all the world (Mk 16:20). Sealed until the time of the end: When the fullness of the times had come, God sent forth His Son (See comments Gl 4:4). The mystery was then revealed (See comments Ep 3:3-5). The sealed book was opened for all men to see the contents of the mystery of God. Many will be purified and made white and tested: Through the preaching of the gospel, the sins of many were forgiven (See Rv 3:5; 7:14). The wicked will do wickedly: If reference in this context was to the end of time, then this statement would make no sense. At the end of time Jesus will cast the wicked into eternal punishment (Mt 25:41; 2 Th 1:6-9). In the historical context of these statements, however, the wicked will continue, and continue to do wickedly after the revelation of the mystery of the gospel. The fulfillment of this prophecy could happen only during the time of the consummation of the age of Israel. Those who received and obeyed the Messiah, would be the wise. Those who reject Him, would continue in their wicked ways (See comments Jn 1:11). Abomination of desolation: The cessation of the daily sacrifices, and the abomination of desolation in this context links us to 8:11-13, would be a reference to the work of Antiochus Epiphanes who terminated the daily sacrifices in Jerusalem. What he did in actuality, however, symbolically portrayed what would happen at the end of the Jewish state
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again for your allotted inheritance at the end of the ages: The end of the ages for national Israel would be its termination with the destruction of Jerusalem in A.D. 70 (See comments Mt 24). This would be the end of all things for the Jews. However, some have assumed that Daniel took the thinking of the Jews to the end of time. (See comments Jn 5:28,29; 1 Th 4:13-18). However, to the Jews we must keep in mind that the end of national Israel was the end of their age. All things in reference to the Messiah, Savior and the incarnation of the Son of God was wrapped up in Jesus. Once the gospel of the incarnation, crucifixion, resurrection, ascension and gospel reign of the Son of God was completed, then there needed to be no more "ages" on this earth. This present age of the gospel will conclude with the resurrected and ascended Son of God is revealed from heaven. The coming of the Messiah, therefore, meant the consummation of national Israel. The Jews are now to be disseminated into church of Christ (Gl 3:26-29).
with the destruction of Jerusalem in A.D. 70. Rome would bring an end to the daily sacrifices with the destruction of the temple. The fact that Jesus referred to this very statement in His description of the destruction of Jerusalem in Matthew 24:15 links the two events. Jesus thus gives the interpretation. 1,280: Many frustrated Bible students have tried to link this number to a particular period of time in history in reference to the fulfillment of this three years, six and a half months. The only possible fulfillment would be to the time of battle that Rome took to destroy Jerusalem in A.D. 70, with the completion of Rome's war with the Jews that took place at Masada. Go your way: Daniel was not to worry himself with what was revealed. The message was shut up until its fulfillment, which fulfillment was played out in history until it was revealed in the first century. And thus the prophecy was meant for those who would experience its fulfillment, which all those who were of the faith of Abraham did unto the first century. Rise
Hosea
WRITTER
ple." The name of each child represented God's relationship with His people in the northern kingdom of Israel throughout their time of apostasy. Hosea's ministry was to the northern kingdom of Israel. Throughout the book, he often uses the largest tribe of the northern kingdom, Ephraim, to refer to the northern kingdom. Hosea was the first prophet to address the northern kingdom, prophesying God's judgment upon the kingdom for its apostasy to idol worship. The sorrow that befell Hosea in his family proclaimed the sorrow that God felt for His people of the northern kingdom who went after idol gods. As Hosea's wife turned from him, so Israel turned from their God who had given them birth by bringing them out of Egyptian captivity. As Gomer played the harlot, Israel played the harlot with idol gods.
The writer of this book is Hosea (1:1), the son of Beeri. We know nothing of Hosea's early years, other than the fact that he ministered God's word to the northern kingdom of Israel. The name Hosea means "salvation." It is from the same root Hebrew word for Joshua and Jesus. Hosea was commanded by God to marry Gomer, the daughter of Diblaim. After their marriage, however, she became unfaithful to her marriage contract, leaving her home and giving herself over to prostitution. Nevertheless, Hosea was devoted to her, and thus took her back as his wife according to the command of God. Through Gomer, Hosea had three children (1:3-9). The first was Jezreel, meaning "vengeance." The second was Lo-Ruhamah, meaning "not pitied," or "have no more mercy." The third was Lo-Ammi, meaning "not my peo-
DATE
The ministry of Hosea began during the reign of Jeroboam II (770-749 B.C.) of the northern kingdom and Uzziah (792-740 B.C.) of the southern kingdom. It continued into the reign of Hezekiah (728-697 B.C.). His
ministry could have extended over a period of seventy years, with the writing of different portions of this book throughout these years. At the end of this period he added the final prophecies to the book at the end of his life.
HISTORICAL BACKGROUND
The first years of Hosea's ministry took place during a period of turmoil among the kings of the northern kingdom of Israel. Leading up to this period were the reigns of Jehu who killed Joram (2 Kg 9:21-28), as well as the heirs of Jezebel and Ahab (2 Kg 9:30 – 30:28). After Jehu came Jehoahaz (2 Kg 13:1-9) and Joash (2 Kg 13:10-13). Then came Jeroboam II, who reigned for forty-one years, during which Hosea prophesied (2 Kg 14:23-29). After the death of Jeroboam II, the kingship of the northern kingdom fell into a state of anarchy. Zechariah came to the throne, but reigned only six months before he was
assassinated by Shallum (2 Kg 15:8-12). Shallum reigned only one month before he was deposed by Menahem (2 Kg 15:13-16). Menahem reigned ten years before he died a natural death (2 Kg 15:17-22). During his reign, the northern kingdom was invaded by Tiglath-pileser the king of Assyria. After Menahem came Pekahiah who reigned for two years (2 Kg 15:17-23). He was assassinated by Pekah, the captain of his guard. Pekah sought help from the Egyptians in his defense against the Assyrians. He made an alliance with Rezin of Syria in order to overthrow Ahaz of the southern kingdom, Judah. He was eventually assassinated
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by Hosea. Hosea paid tribute to Assyria in order to continue his reign and the existence of the northern kingdom. However, Shalmaneser V, king of Assyria, eventually arrested him. The successor to Shalmaneser V, Sargon,
took Samaria, the capital of the northern kingdom. After the destruction, 27,280 Israelites of the northern kingdom were taken into Assyrian captivity in 722/21 B.C., thus ending the existence of the northern kingdom of Israel.
ity. However, He minded them in this context that He would remember His promise to Abraham, that his seed would be as the sand of the sea (Gn 22:17; 32:12). One head: In their apostasy they appointed their own kings, and finally kings were appointed for them by foreign powers. But in their return from captivity, they would again accept God as their only king, and eventually the Messiah who was to come in the future. King Jesus would eventually be their head and the center of reference to all their faith (See comments Ep 1:20-23; Cl 1:18). However, He would not reign on this earth. He would reign from heaven at the right hand of God.
Betrayal And Restoration
(1:1 – 3:5) Outline: (1) Marriage and family (1:1 – 2:1), (2) Unfaithfulness and restoration (2:2-23), (3) Restoration of a broken marriage (3:1-5)
Chapter 1 MARRIAGE & FAMILY 1:1-3 The word ... that came to Hosea: Throughout the book, God spoke through Hosea, as well as through the personal words of God that Hosea recorded by inspiration (See Jr 1:2; Jl 1:l; Mc 1:1; Zp 1:1). Take ... a wife: Hosea's marriage was by the command of God. Not only was he to marry, but he was to marry a prostitute. God's reason for this marriage was to illustrate to Hosea and Israel their spiritual adultery in going after idol gods. 1:4-5 Jezreel: The name of the child was given by God, for God wanted to proclaim to Israel, the northern kingdom, that judgment was coming. God would bring an end to the house of Jehu by bringing vengeance upon him and his heritage. Blood of Jezreel: Reference was to the city of Abha and Jezreel where the house of Ahab was massacred by Jehu (2 Kg 9:21-37). Though this prophecy was spoken sixty years before the fall of the northern kingdom, Jehu's cruel slaughter of the house of Ahab signalled the beginning of the fall of the northern kingdom. Break the bow: The power of Israel would be broken and she would go into captivity. 1:6,7 Lo-Ruhamah: Since the Hebrew name Lo-Ruhamah means "not pitied," or possibly, "unfavored," it is conceivable that this was an illegitimate child. In reference to God's pity on Israel, the time had come for the cessation of mercy. The northern kingdom was to come to an end because she no longer represented God among the nations. However, God would continue to have mercy on Judah. The northern kingdom eventually went into captivity in 722/21 B.C., but God did not allow the southern kingdom, Judah, to go into captivity until 586 B.C. God's deliverance of the northern kingdom from the nations had ceased, and thus He would not spare them of His judgment on them through the Assyrian army. 1:8,9 Lo-Ammi: This third child was illegitimate. As the child was not Hosea's, so Israel was no longer God's people. The protection that came from the covenant that God had with Israel was terminated since Israel had violated her conditions for maintaining the covenant (See Ex 19:5; Ps 118:6; Ez 16:8). She became an idolatrous nation, serving other gods. 1:10,11 Judah ... Israel ... will be gathered together: Though God would eventually send all His people into captivity, there would be a gathering of the two kingdoms again into one nation. They would be restored to Palestine as one nation. Those who conclude that the northern ten tribes went into captivity, never again to return, miss this prophecy. God had warned Israel that the apostasy would take them into captiv-
Chapter 2 2:1 Ammi ... Ruhamah: The time would come during their captivity when all Israel would repent, and then be claimed by God. They would then be returned to the land of promise as a repentant remnant.
UNFAITHFULNESS AND RESTORATION 2:2-5 Contend with your mother: This is a plea to the adulterous woman to forsake her adultery. Israel was the adulterous woman in her idolatry. God thus gives a passionate plea for a remnant to come out of a nation that had given itself over to the worship of the Baal gods. The plea was to the children, not the wife. The nation as a whole had gone into idolatry, but there were individuals within the nation who remained faithful. The identity of Israel as a nation was lost in the apostasy, but God always deals with individuals. We must not think, therefore, that because the majority went into idol worship, that every individual of the nation followed the idolatrous majority. As in the day she was born: When Israel came out of Egyptian captivity, she was as a newly born naked baby (See comments Ez 16:4-14). Because Israel had followed after the whoredoms of idolatry, God was about to strip her naked again. Wilderness: Israel was spiritually destitute. Not have mercy on her children: This statement must be viewed in conjunction with the plea of verse 3. If there was no plea, then the children would be lost in idolatry. If the faithful few followed after the majority of the idolatrous nation, then there would be no spiritual remnant of Israel to return after the chastisement of captivity. Lovers: These were the many Baals whom they superstitiously thought would bring them wealth. Beginning during the time of the judges, the Israelites gave themselves over to the idols of other nations, which idols they assumed brought them their sustenance of life and riches. They became a rich nation during the reign of Solomon. Since Solomon gave himself over to the idols of his many wives, the people concluded that wealth could be acquired by conducting business deals with idolatrous nations. 2:6-8 Hedge up your way: God would cut off the idolatry from the nation. Israel went so far into idolatry that God
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had to use extreme measures to bring her back to Him. She will eagerly pursue after her lovers: In order to maintain her wealth, Israel would follow after the idolatrous nations, but the nations would eventually forsake her. They would not save her from the destruction of Assyrian captivity. Return to my first husband: The calamity through which God would take the nation would eventually stimulate repentance. The faithful remnant would eventually realize that there was no salvation in the idolatrous nations after which the Israelite nation had formerly adopted idolatrous worship. Upon repentance, however, God would receive the faithful back into a covenant relationship. She did not know: The irony of Israel was in the fact that it was God who brought them out of captivity and built them as a nation. After God had done all this for the nation, the people attributed their growth to prosperity and security to the Baal gods of the nations around them. Solomon attributed his prosperity to his wise business dealings with the nations, and his acceptance of the gods of those nations. Israel followed after his example, and subsequently in the history that followed Solomon, the people gave themselves over to the idols of the nations from which they traded for wealth. 2:9-13 Take back My grain: In order to bring Israel to repentance, God had to take from them that in which they trusted, that is, their wealth. He had to impoverish them in order to generate faith in Him. Israel would be brought into abject poverty in order that she realize that life does not consist of the abundance of that which one possesses. She had run to idolatry in order to gain wealth, and thus the wealth became the idol of her existence. All that God had given to her in order to encourage gratitude would be taken away in captivity. Days of the Baals: This was the apostate era of Israel when she decked herself as an adulterous woman in order to lure lovers (See Jr 4:30; Ez 23:40). She gave herself over to the nations who would bring her wealth and admiration. 2:14-20 At the end of the preceding pronouncement of judgment, came a proclamation of God's redemptive actions toward His people. Though Israel had given herself over to idol gods, God would woo her back into His presence and covenant. Into the wilderness: The wilderness wanderings of Israel after they came out of Egyptian captivity was a time when Israel had a close relationship with God. It was a time when the people existed under the total care and preservation of God through the manna and quail. Into this relationship, therefore, God promised that He would once again bring His repentant people back into the land of promise. Vineyards: The vineyards that were given to the people by God, but taken away by their Assyrian captivity, would once again be restored to the people. Valley of Achor: When entering the promised land, Israel sinned at the Valley of Achor (Ja 7:20-26; Is 65:10). It was then a place where they experienced trouble because of their sin, and now it would be a place of hope. The trouble that the nation experienced at Achor revealed that God would be their God of hope in times of trouble. At that time, they experienced the punishment that resulted from breaking the law of God, but also the grace of God that preserved them throughout the conquest of the land. I will make a covenant with them: This statement seems to take Israel beyond the
restoration of the remnant from their captivity to the time after the Babylonian captivity. Cyrus of the Medo-Persian Empire would allow the captives to freely return to their homelands. God would renew His covenant with the restored remnant. However, Jeremiah 31:31-34 seems to be in view of the new covenant that God would establish with His people as a result of their obedience to the gospel during the Messianic era (See comments). The restored covenant relationship with Israel after the captivities was made in view of the new covenant that would come with the Messiah. Break the bow: See comments Is 2:1-4; 35:9; Zc 9:10 (Lv 26:3-8; Ez 34:25-28). I will betroth you to Me: The repentant could bring nothing to the One who would give all things. Israel had nothing to offer God. Grace and mercy would go forth as a gift, not something that could be earned by obedience. 2:21-23 There would be a consummation in the restoration of spiritual Israel. Through their restoration God would manifest His mercy. Jezreel: The faithful give thanks to God for their sustenance of grain, wine and oil. The grain, wine and oil ask the earth that responds with soil for growth. The earth asks of the heavens for the rain that responds with rain to produce growth. It is God who gives the rains from heaven in order to sustain Jezreel. The spiritual would be sown in the earth and nourished by the mercy of God. Those who were formerly disowned by God, would once again be His people. They would be His people because of their repentance. Their faithfulness, therefore, would result in their rebirth and continuation as a nation. Only through their faithfulness to God would they exist as a nation.
Chapter 3 RESTORATION OF A BROKEN MARRIAGE 3:1-5 Gomer had left Hosea and given herself over to adultery and prostitution. However, God commanded Hosea to bring her back as his wife. In the same manner God would bring apostate Israel back into a covenant relationship with Him. The people had given themselves over to the festivals of the Baal gods. Nevertheless, God loved His people, even though His people did not return His love. What is being manifested in this call for restoration is God's true character. He is the God of love, and thus true love has no limits. Bought her: We are not told from whom Hosea had to buy Gomer. She had possibly sold herself to a brothel or to a keeper of prostitutes. The price he had to give for her was the price of a slave. We would not say that it was easy for Hosea to do what God had commanded. We would only assume that he still loved her, regardless of the immoral state in which he found her. Dwell with me many days: Gomer was unclean at the time Hosea took her home. She had to go through a period of purification, and thus was only to dwell in the home of Hosea. We can only imagine the atmosphere of Hosea's home during this time of purification. Without a king: When God sent both the northern and southern kingdoms of Israel into captivity, it was the end of their kings on earth. They lost their nationhood as a result of their apostasy, and thus after their restoration to Palestine they would no longer have a king on earth. As at the time when they came out of Egyptian
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law of God, they created religious beliefs and behavior after their own desires. Once one creates a religion after his own desires, he then creates a god who approves of his religious behavior. Such a person no longer knows the God of heaven. Once the law of God is forgotten by the parents, the parents have no spiritual heritage to pass on to their children. The children, therefore, suffer from the parent's ignorance of the word of God (Compare comments 2 Th 2:9-12; Rv 22:18,19). Any society that gives up a knowledge of the word of God, sets itself on a course of moral destruction. Those who do not know their Bibles cannot know the God of the Bible. 4:7-11 Glory into shame: The sinful ways in which they took pride would be the occasion for which they would be shamed. When they repented during their captivity, they would look back on their behavior at this time in history and realize how foolish they were. Like people, like priest: The indictment against the religious leaders was that the priests conformed to the wishes of the people. Instead of maintaining their responsibilities of teaching the people the word of God, they forgot the law, and then rejected the law in order to maintain their positions as priests before the people (See Mk 7:1-9). They were supported full-time by the people, and thus in order to maintain their support, they conformed to the desires of those who rejected the word of God. 4:12-14 Counsel from their idols: They had led themselves to believe that they received answers from their idols. Idolatry is the imagination of things that originate from within the mind of men. The idolaters were thus consulting their own imaginations in order to fulfill their own lusts. Tops of mountains: Places of worship were established to which they would go to carry out their idolatrous ceremonies. Their daughters committed fornication at their places of worship and married people committed adultery. I will not punish: It was not that they would go without punishment from God. They would receive indirect punishment from God by reaping the results of their own sin. They would reap what they had sown (Gl 6:7,8). The immoral living of the parents would result in the children following after harlotry. The children thus increased the sin of their parents to the point that the nation had digressed into a nation that no longer represented God. The people who do not understand will fall: The nation had gone past the point of moral regeneration. Only destruction of the nation and captivity would lead to the saving of a small remnant. 4:15-19 This context is a warning to Judah, the southern kingdom. The two principal altars in the southern part of the northern kingdom were in Gilgal and Beth-aven (Bethel). They were in close proximity to the residents of Judah. Hosea thus warned those of Judah not to go up to these altars of idolatry. Beth-aven: Hosea changed the name of Bethel, meaning "house of God," to Beth-aven, meaning "house of iniquity." Judah could not go to the shrines of idols and at the same time claim to be swearing allegiance to God. Backsliding heifer: Israel was as a stubborn cow that would not be led. Can the Lord now feed them: Since Israel had joined herself to idolatrous worship, she could no longer be fed by the Lord. She had rejected the law of God and followed after
captivity, God reigned over them in the post-captivity until the coming of David their king, who was King Jesus. The Messianic promise refers to King Jesus who would ascend to the right hand of God and be their king (See comments Dn 2:44; 7:13,14). Latter days: This would be the last days of Israel that would take place when the Messiah came and His kingdom reign was established (See comments At 2:16,17). It was in the last days of Israel when the spiritual Israel began with the baptism of about 3,000 people on the day of Pentecost in A.D. 30. Those who obeyed the gospel in the last days were those who expressed their "fear" of the Lord by their response to the gospel. True faith would be expressed by a response to the gospel.
Decay And Decline
(4:1 – 13:16) Outline: (1) Cause of decay and decline (4:1-19), (2) Condemnation of national leadership (5:1-15), (3) God's plea for national repentance (6:1 – 7:16), (4) Announcement of judgment (8:1 – 9:17), (5) Repent or perish (10:1-15), (6) God's faithful love (11:1-12), (7) The fruitful becomes unfruitful (12:1 – 13:16)
Chapter 4 CAUSE OF DECAY & DECLINE 4:1-6 No truth or mercy or knowledge: There was no truth in the land in the sense that there was no faithfulness to the will of God. There was no mercy, and thus the society of Israel had digressed into an unloving society in which there was no compassion for one another. Each one was concerned only for himself. There was no knowledge, or communion with God (See Jr 22:16). The people were ignorant of the law of God, and thus created social morals after their own desires. They were a society in moral chaos, and thus headed for selfdestruction. All that God stated through Hosea in this text identifies a society that is in moral decay. And when a society is morally distant from God, the people do not know God. Blood touches blood: Murder and murder for revenge was the ultimate identity of a socially imploding society. Charges against a priest: The people had no respect for religious leadership. In their self-willed arrogant deprivation, they were set on doing that which was right in their own eyes, regardless of any moral direction from the religious leadership. Because of this intimidation, the religious leadership that existed would not take a stand against the evil of the society. The religious leaders had seemingly given up on correcting the moral digression. Destroy your mother: The mother of the individual citizen was the nation itself. Therefore, God would destroy the nation (the mother) in order to preserve a faithful remnant. In this context, the priests and the prophets were condemned because they followed the people into religious apostasy. Through their erroneous teachings and false prophecies, they led the people into idolatry. Destroyed for lack of knowledge: The nation would be destroyed because they gave up a knowledge of the one true and living God (See comments Mk 7:1-9). It was not that they became a nation without religion. They followed after idolatrous worship. However, they forgot the law of God. In the absence of a knowledge of the
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her own imaginations (vs 6). Her society was established after the morals of her own choosing, and thus there was no way for repentance. If one does not feel the guilt of sin, there is no desire for repentance. Israel's conscience had been dulled by her form of religiosity that conformed to the desires of the people. They had given up a conscience that was based on the word of God. Because they had given themselves over to follow after their own religious inventions, God was bringing the Assyrians to take them away into captivity. The northern kingdom would eventually fall to the Assyrians in 722/21 B.C. The generation that would be taken into captivity would die in captivity. Only their repentant descendants would return in 536 B.C. with the Medo-Persian release of captives during the reign of King Cyrus.
them and turned them over to the destruction of the Assyrians and Babylonians. As a small nation, they could not have stood alone against the powerful empires of their neighbors. Israel was not a warrior nation. The Assyrians and Babylonians were. Without the help of God, therefore, the fate of Israel was sealed. They would succumb to the conquest of warrior nations as the Assyrians and Babylonians. Foreign children: The parents had passed to the children their faith in idols, and thus the children knew nothing of the law of God. They did not know God (4:6). New moon: This was a feast when sacrifices were offered (See 1 Sm 20:6,29; Is 1:13,14). It was not that the destruction would be within the coming month, though reference could have been to the imminent invasion of Tiglath-pileser which took place at this time in their history (2 Kg 15:29). 5:8-15 Blow the cornet ... trumpet: These were blown to alert the people to invasion. Gibeah and Ramah were in the territory of the northern kingdom, and thus the invasion was first coming upon them. "Behind you, Benjamin": It seems that the northern kingdom had already been invaded, and Judah was at this time threatened. Ephraim will be desolate: God had forewarned Israel that if they forsook His law, He would forsake them. Remove the boundary: As her northern sister, Judah also was a culture of thieves. They moved the land boundary markers in order to claim the land of others. Governments that allow its citizens to steal land from one another have morally fallen, since land is the means by which the citizens survive. Commandment of men: Contrary to following after the commandments of God that they rejected, they followed after the commandments of men (See comments Mk 7:1-9). Moth ... rottenness: As a moth slowly eats away at the cloth, so the destruction would be slow (Is 51:8). The fall of both the northern and southern kingdoms of Israel was gradual. They did not realize that they were going into total destruction until it was too late. When Ephraim saw his sickness: Cultural apostasy is gradual. It is so gradual that the people do not realize that they are falling away from God. With both Israel and Judah the cultural degradation was the same. They gradually went into apostasy. In order to bring them back to the law of God, it took the social chaos of captivity. There is no social chaos when a society goes into apostasy. Repentance of the society, however, is always with pain. Paradigm shifts to God come with great social chaos, for the shift to righteousness is against the standards of apostate behavior and beliefs that are accepted by the majority of the society. Ephraim went to the Assyrian: Israel had moved so far away from God, that in her fear of Egypt, she sought to make an alliance with the nation, Assyria, that would eventually take her into captivity. King Jareb: The word "Jareb" means "warrior" or "great king." This was not a specific king of Assyria, but a title that was commonly used to refer to all kings of Assyria as great kings. As a lion: God would use the nation of Assyria to discipline both Israel and Judah. When God unleashed the Assyrians on Israel, there was no help from Him to save her. Since the proxy judgment of Israel through the Assyrians was the work of God, no other nation was allowed by God to rise up and save Ephraim. Until they ac-
Chapter 5 CONDEMNATION OF NATIONAL LEADERSHIP 5:1-7 This chapter is a condemnation of the unrighteous leadership of the priests and kings, and the willing followers of the people. Priests: Though the religious leaders encouraged the people to follow after erroneous religions, the people were still held accountable for following them. Every individual will be held accountable for his own sin (2 Co 5:10). Religious leaders who conform to the will of the people are not leaders for God. Mizpah ... Tabor: Both mountains were known places of worship to the Baal gods. From these to primary locations, the priests and kings led the people in idolatrous worship and away from God. Rebels: They were bound to a culture of corruption and immorality. Because they had at this time in their history become a culture of wickedness, there was no turning back to the righteousness of God. Subsequently, God had no choice but to carry out His promise that He would take them from the land and into captivity. I know Ephraim: God knew the hearts of the people. Their deeds: Their behavior manifested their apostasy. Apostasy is never a simple change in one's beliefs, but in behavior that is directed by values. In Israel's case, their idolatry had changed their world view. And since world view determines one's values, and values determine behavior, they could not turn back because their world view had been altered and patterned after pagan religions. Haughtiness: In her prosperity, Israel became arrogant. She suffered from a sickness of the heart in that she took pride in her national whoredom with other nations. They viewed their relationship with other nations as security for their continued existence as a nation among the nations. Judah also will fall: Though Judah was warned not to follow the wickedness of her northern sister, Hosea prophesied here that she too would fall and go into captivity. Judah went into Babylonian captivity in 586 B.C. All Israel would fall as a result of their own idolatrous behavior and failure to rely on God. Go with their flocks: They would go with their sacrifices to the altar in order to perform the required rites of the law. However, their hearts were far from the Lord. Since they had created a god after their own imagination, the god to whom they offered their sacrifices was not the God of heaven. He has withdrawn: In the day of their judgment, they would seek the Lord. However, the Lord withdrew from
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Chapter 7 7:1-3 Verse 1 seems to be the concluding thought of 6:11. After Israel endured her captivity, then she would realize the wickedness of her idolatry. As Hosea was to rescue his wife Gomer from harlotry, God would rescue His people through captivity. The captivity would bring repentance, and thus as a nation she would be cleansed through captivity. Only when she was cleansed would she look back on her idolatry and understand how wickedly she had behaved before God. We would assume that Hosea's love for Gomer produced the same result in her life. Healed Israel: These prophecies of their captivity can never be understood properly if interpreters fail to recognize that the northern ten tribes of Israel were to be brought back from Assyrian captivity. Though they would stay longer in captivity than Judah, when the return came by the command of King Cyrus of the Medo-Persian Empire, a remnant of all twelve tribes returned to their homeland of Palestine (See comments Et & Ne). Before My face: God knew all the wickedness of the people. Their sin was as a stench that turned Him from them. 7:4-7 This picture of the moral state of the nation is deplorable. We must understand this description as God would view the people from heaven. The king was guilty in that the wickedness of the nation amused him and his royal court. The people had no regard for covenant relationships with one another. Their sin was so prevalent that it was as the heated oven of a baker that is continually hot except for the time when he is kneading the dough. They made the king drunken with wine while he stretched out his hand in union with those who would plot against him. In his drunkenness, a way was planned for his murder. Plotters professed loyalty to the king while they schemed to assassinate him (See 2 Kg 15). In their moral degradation, there was no one who sought to call on the Lord for deliverance from their deplorable state of affairs. Their consciences had been so seared with sin that the option of turning to God was void in their religious culture. 7:8-10 Mixed: The people had forsaken their culture that was based on God's word and separation from the sinful cultures of the nations. At this time in their history their behavior could not be identified as different from the wicked cultures of unbelievers. Cake not turned: They are burned on one side, and yet not cooked on the other. They were a worthless burnt cake that was to be thrown in the rubbish. Foreigners: Since they had become as the foreign idolatrous nations, they had no help from God, for He had turned them over to destruction. Gray hairs: They were at the end of their existence, but were unaware of their old age. Pride of Israel: Their desire to compete financially with the surrounding nations, specifically since the days of Solomon, was leading to their downfall. They focused on their wealth as a symbol of their greatness. Wealth and wickedness were more important than humble obedience to the word of God, which word they had long forgotten (4:6). They do not return: They had long forgotten the way back to God. The prophets of God preached repentance, but they rejected the way of life presented by the prophets. It was a way of life that depended on God, not themselves. 7:11-16 Silly dove: They fluttered about, vacillating be-
knowledge their offense: Israel would go into captivity and stay there until they repented. Their restoration to the land, therefore, depended on their spiritual restoration to God. The calamity of their fall was for the benefit of their salvation.
Chapter 6 GOD'S PLEA FOR NATIONAL REPENTANCE 6:1-3 Herein is an appeal of Hosea on behalf of the people. Since it was God who had torn them with national calamity, then it could only be God who could heal them. Two days: In comparison to the period of time it took them to go into apostasy, Hosea indicates that their binding up will be brief. Third day: This is not a direct reference to the resurrection of Jesus. It is difficult to determine the specific use of the third day other than the fact that it was a time of restoration. However, it could possibility have been used later to refer symbolically to the resurrection of the Messiah (See Lk 13:32,33). Then we will know: This is more than knowledge of God. Reference is to behavior that is directed by knowing the will of God. If one does not obey the will of God, he cannot know God. Morning: When there is repentance, there is the dawning of a new life (Is 58:8; 60:1,2). Rain: When there is rain, there is the beginning of a new existence (See Lv 26:4,5; Dt 11:14; 28:12). God will come with blessing when we turn to Him in obedience. The promise of this text points to the time of the Messiah, whose coming would bring the spiritual blessings of God (See Is 35:5,6; 44:3; Ez 36:25-28). 6:4-11 With verse 4, the narrative again turns to God's lament over the unfaithfulness of His people. Goodness ... as the early dew: The righteous behavior of the nation was short-lived. Hewn them by the prophets: God sent prophets with a message of rebuke and condemnation. The light of God's judgments manifested the darkness into which they had morally digressed. I desire mercy and not sacrifice: They performed the ceremonies of the law without a heart of compassion. They became the example of a religiosity that was not accompanied with moral behavior. Their outward performance of law was not a manifestation of an inward godliness (See comments Mk 7:1-9). Knowledge of God: Herein is defined the knowledge of God. It is more than performance of law. When one truly knows God, he knows more than the commandments of God. He behaves his knowledge of God. Heartless obedience of law is worthless in the sight of God (See 1 Sm 15:22; Ps 40:6-9; 50:8-15; Is 1:11-17; Mc 6:8). Transgressed the covenant: They had failed to keep the conditions of the covenant. Treacherously: They obeyed the ceremonies of the law, but behaved as wicked people. They assumed that their obedience to religious ceremonies would atone for wicked behavior. Gilead: This city was known as a city of murderers (See 2 Kg 15:25). Murder ... by consent: The religious leadership did not stand up against the evil of the day. Instead of taking a stand against wickedness, their silence condoned a society that had morally gone wrong. In being silent as religious leaders, therefore, they partook of that which was committed. A harvest appointed: As God had harvested the wickedness of Israel by sending her into captivity, Judah also would suffer the same harvest.
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tween alliance with either Egypt or Assyria. In her international confusion she did not realize that she would be caught in the trap of Assyrian domination. God would bring Israel to a close by the proxy judgment of the Assyrians (Lv 26:14-44; Dt 28:15-68). Fled from Me: Because they had forsaken trust in God, they flew into the trap of foreign conquest by the Assyrians. I redeemed them: God had redeemed them out of Egyptian captivity. However, they forgot their past protection by God and flew to alliances with foreign nations for protection. They would not now be redeemed out of the hands of those who would conquer them. In the face of destruction, they cried out to their idol gods. The true and living God was only one god in their pantheon of gods, and thus they were insincere in their pleas to God for deliverance. Grain and wine: Instead of pleading to God for their sustenance, they went to their idol gods. Imagine mischief: Regardless of their past where God strengthened the nation against the invasion of foreign nations, they focused on alliances with idolatrous nations. When in times of calamity, they turned to their idol gods and not to God who had helped them throughout their history. Deceitful bow: As a warrior cannot depend on an untrustworthy bow in battle, so the nation was undependable. Cursings: The leaders reaped the reward of every idle word that came from their mouths. Derision: They would be mocked by the Egyptians when they fell to the Assyrians.
their own, unable to stand against the power of warrior nations as Assyria. Swallowed up: Israel would become a worthless vessel that would not hold water. Gone up to Assyria: This is not the exile that would eventually take place in 722/21 B.C. Reference was to Israel's tribute to Assyria in order to buy their preservation from an invasion by the Assyrians. Hired lovers: She went into alliances with the nations in order to stand against those who would seek to conquer her. In the latter days of Israel, she relied on political schemes in order to protect herself against those who would defeat her. The leaders relied on their own political skills rather than trusting in the protection of God. Waste away: Though Israel made many alliances and paid tribute to other nations, God would bring them into judgment as they began to waste away as a nation. 8:11-14 Israel had followed after their own religious inventions. Judah took pride in temples and fortified cities. Though the northern kingdom had digressed more quickly into apostasy, Judah would soon follow, and subsequently suffer the same fate has her northern sister. Many altars: When Jeroboam separated the northern ten tribes from Judah after the death of Solomon, he built altars in the north in order that the people not go to Jerusalem in Judea to offer sacrifices. The few idols with which he started the nation were increased throughout their history. They were at the time of Hosea a nation of numerous idols. A foreign thing: The law of God was so minimized that its precepts and judgments become a foreign thing in the minds of the people. They could not differentiate between the law of God and the idolatrous religion that they had created after their own imagination. Eat it: The people enjoyed the sacrificing since they enjoyed the eating of the sacrifice. They had turned from offering of sacrifices as devotion to God and enjoyment of fellowship with the priests to simply cooking meat for their own gratification. The Lord does not accept them: They offered and ate their sacrifices, but without a true knowledge of God (See Mc 6:6-9). Their sacrifices were void of a sincere heart that was devoted to God alone. Will return to Egypt: Egypt represented bondage, and thus they would go into the bondage of Assyria. Forgotten his Maker: Israel forgot that it was God who brought them out of Egyptian captivity. They built temples to foreign gods instead of worshiping the God of heaven. They had forgotten that the one true and living God does not dwell in temples made with hands (See comments At 17:24-27). I will send fire: This prophecy applied to both Israel and Judah. God would send the Assyrians to burn the cities and temples of the northern kingdom in 722/21 B.C. He would send the Babylonians to burn Jerusalem and its temple in 586 B.C. All Israel, therefore, would end up in captivity because they turned from God their Maker to foreign gods they had created after their own imagination.
Chapter 8 ANNOUNCEMENT OF JUDGMENT 8:1-6 Israel was a backslidden nation. Trumpet: It was a time to warn the people of impending invasion. The Assyrians were on their way. God's judgment of the people through the proxy of the Assyrians was based on the fact that Israel had broken the conditions of their covenant with God. They had forsaken the law of God. "We know You": Their desperate cry to the Lord was unanswered. They claimed to know God, but they did not because of their disobedience of His law. They were no longer His people because they no longer made Him their God. Set up kings: The nation had digressed from God-anointed kings, to anointing kings of their own choice. In the end of the nation, foreign nations appointed kings for them. They thus could not claim to be the Israel of God simply because they had rejected God's direction of them as a nation through kings that He approved and anointed. Calf of Samaria: They set up a calf idol in Samaria their capital. It was a loathsome act in the face of God. They spurned the true God of heaven in order to worship an idol on earth. Their calf idol was proof that they had completely turned from God, and thus God turned from them. Idolatry is the spirit of man to determine his own behavior and future. The images he makes are a reflection of his beliefs. When men seek to do that which is right in their own eyes, they have followed after the spirit of idolatry. 8:7-10 Their idolatry and rejection of God had come to a climax, and thus they had to reap what they had sown (See comments Gl 6:7). They had sown disloyalty to God. They were to reap national destruction and captivity. God turned them over to the nations, and thus they were as a people on
Chapter 9 9:1-6 This chapter describes the result of their sin that was explained in chapter 8. The nation was now ready for captivity. Do not rejoice: They must not rejoice over their prosperity, for all would be taken from them. Their whoring after oth-
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er gods was the cause for their captivity. Loved harlots' hire: During the time of harvest they should have remembered that the fruits of the harvest were the blessing of God. However, they turned their harvest times into a time of debauchery and worship of the Baal gods. The time would come, however, when they would not enjoy the harvest of their homeland, but the burden of captivity. Return to Egypt: They would return to the bondage that they experienced in Egypt. They would not go into the bondage of Egypt, but into the bondage of Assyria (8:13). Eat unclean things: They would not be able to keep the statues of the law that determined what they could or could not eat. In bondage, they would eat anything for survival. Bread for their soul: They would be taken from those places to which they took their sacrifices for an offering. Feast: In exile they will not be able to observe the appointed feasts of the Lord that were given in the law. Egypt will gather: They will be gathered into bondage. Their riches will be plundered. The wealth in which they trusted would be taken away. 9:7-9 Days of visitation: These were the days of God's judgment that had come. The prophet is a fool: This was the professional false prophet who lured the people away from God by his false proclamations of peace (Ez 13:10). In the time of their national calamity they would discover that his proclamations of peace were a lie. Spiritual man: Those priests who assumed spiritual leadership would also be identified as mad in view of the clear evidence of their apostasy. Both the prophets and priests proclaimed peace in order to maintain their positions. They thus had a lying spirit (1 Kg 22:22). Watchman: Israel was to be the beacon of truth to all the nations. In their desire to run after wealth and prosperity, they made trading alliances with other nations, and thus gave themselves over to the false gods of those nations. They compromised their faith in order to gain wealth. They thus lost their witness for God by adopting the idol religions of the nations around them. They failed in their responsibility to proclaim the one true and living God to all the nations of the world. Gibeah: Gibeah became symbolic of moral degradation when every man did that which was right in his own eyes (See Jg 19; 21:25). 9:10-13 Grapes ... fig tree: God found Israel as a traveler would find grapes and a fig tree in the wilderness. She was an opportunity to quench thirst and satisfy hunger. But after delivering her from Egyptian captivity, she went after idol gods. The people then became in character and behavior that which they loved. Since idolatry is the creation of religious behavior after what one desires to believe and do, their character and behavior was molded according to what was right in their own eyes. Ephraim: The word means "fruitfulness." The pride of an Israelite woman was to bear children. However, the time had come when Israel would no longer be fruitful. Conception, birth and motherhood would flee from them. Glory: The glory of Israel was once her relationship with God. But that glory was gone because she forsook God for idol gods. I departed from them: Israel was not a military nation as the Assyrians and Babylonians. When God departed as her protector, then she was subject to the conquest of the nations.
Planted in a pleasant place: Israel was given the land of Palestine, the major trade route of the ancient world. Traders of the northern and southern countries had to pass through Palestine when trading with one another. Tyre: Since Tyre was originally given to Israel, it was the major port city for nations trading from the east with those nations of the Mediterranean Sea. Israel had a tremendous opportunity to affect the world for God, but she forsook her responsibility as a witness for truth. The world be a different place today if Israel had not gone into apostasy from the God of heaven. 9:14-17 Give them a miscarrying womb: This verse of Hosea's question suggests that it would be better for Israel not to have children in captivity (Compare comments 1 Co 7:26; compare Jb 3:3; Jr 20:14; Lk 23:29). Gilgal: After Israel crossed into the land of promise, Gilgal was the first place they offered sacrifices in worship of God (Ja 4:20; Mc 6:5). However, by the time of Hosea's ministry to Israel it been dedicated to idol worship (4:15; 12:11). What at first was acceptable worship had become detestable to God. I hated them: God detested them as a nation because of their evil deeds and idolatrous beliefs. Root is dried up: The generation to which Hosea prophesied could no longer produce a nation that was pleasing to God. When they gave up on God, they could no longer produce a nation of people that would represent God among the nations. They could only produce fruit that worshiped idol gods. Cast them away: The northern kingdom would be disbursed among the nations because they had forgotten the law of God (4:6).
Chapter 10 REPENT OR PERISH 10:1,2 Hosea had already spoken of the sin of Israel. Now it was time to speak of their punishment. Throughout the book, he spoke of both sin and punishment. In verse 1 he here repeats the wayward leadership of their kings. In verse 3 he repeats the sin of their idol worship. Throughout his message against these two evils, in this context he uses many metaphors to exemplify their apostasy. Spreading vine: Instead of bringing forth fruit to honor God, they increased their altars in honoring their idol gods. They could have been a refreshing vine of truth for the nations. Instead, their religious beliefs and behavior were saturated with the false religions of the nations. Sacred pillars: See Ex 23:24; 1 Kg 14:23. Heart is divided: They were divided in loyalty between God and their idol gods. 10:3-8 We have no king: In exile they would have no king on earth, but they would always have God as their king in heaven. But because they did not fear God, and thus keep His commandments, their kings on earth were taken away. What would a king do: If they had feared God and kept His commandments, then they would have needed no king on earth. Swearing falsely: The kings on earth would keep their covenants only if it benefitted them. The kings' loyalty was not to the people, but to themselves. Selfish leaders, therefore, do not swear by covenants in order to benefit the people, but to promote their own thirst for power. Calves of Beth-aven: The calf idols of Beth-aven would be destroyed. The idola-
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trous priests would mourn over their destruction because of their loyalty to the idols. Carried to Assyria: The golden calf idol will also be carried into captivity as spoil. King Jareb: The meaning is the "great king," a reference to the kings of Assyria. Shame: The idol from which Israel took council in reference to her future would be taken into captivity. Thus the false prophets who based their prophecy of peace on the golden calf idol would be shamed because they would be found false. The people would be shamed because they believed the false prophets. High places of Aven: Israel went to the high places to practice their idolatrous worship. They followed after the gods that they had created after their own imagination, and thus were no longer a representative for the purpose of God. God destroyed their idols through the conquest of the Assyrians, and latter the southern kingdom by the Babylonians. The high places where they worshiped idols and practiced debauchery would again be overgrown with weeds and thorns. Cover us: With everything in which they had trusted gone, they would seek death instead of captivity. 10:9-11 Gibeah: This was a place of sinfulness on the part of Israel (9:9). Though they were victorious over their enemies, they were not victorious over sin, for since the days of Gibeah they had sinned. Double iniquity: Because of the nation's great sins, they as a nation would be chastised. They would be chastised by the Lord in order that a remnant be refined and restored. Tread out the grain: This was an easy work as the cow was allowed to eat of the grain as she tread out the grain. Plow: But Israel would be taken from the easy threshingfloor to plow in the field of captivity. She would be given the yoke of Assyrian masters. 10:12-15 Mercy: Though condemned to the judgment of captivity, there was still hope for Israel. Repentance always brings God's mercy. Their repentance demanded turning to God. God always stands just in that He offers man a way of escape from his sinful condition. He is not willing that any perish (2 Pt 3:9). Because of the moral degradation into which the nation had sunk there was little hope of repentance. However, we must keep in mind that God's judgment on the nation was national judgment. We must remember that there were faithful individuals among the people who were listening to prophets as Hosea. When the northern kingdom eventually went into Assyrian captivity, many of these faithful individuals fled to Judah. Trusted in ... your mighty men: Without God, their most mighty men could not stand against the warrior soldiers of the Assyrian Empire. Shalman: This was possibly a reference to Shalmaneser, the king of Assyria who led the Assyrians against Israel (2 Kg 17:6). At dawn: At the beginning of the day, the king of Israel would be cut off. The kings of Israel would cease to exist, for Israel would never again have a king on earth. With both the northern and southern kingdoms, God terminated the earthly kings when they were taken into Assyrian and Babylonian captivity.
1:6; 2:10). God first called Israel as His son out of Egyptian captivity (Ex 4:22,23). However, God's love for Israel was not returned by those He delivered from bondage. Instead, Israel turned to other gods that they had created after their own imagination. They did not shun the influence that the idolatrous nations had upon them. Though God had been the father of their birth, they rebelled against Him and followed after the influence of the nations. Called my son: See Mt 2:15. They did not know: The more God worked to teach them how to walk as an independent nation, the less they responded with faith in Him. I led them: God led them with ropes of love. He lightened their burden in order that they might eat of His blessings. He stooped to feed them in order that they might live and grow. 11:5-7 Regardless of God's love and care for Israel, they were as a rebellious child. They thus needed discipline. Not return to ... Egypt: In 8:13 and 9:3, returning to Egypt was used symbolically for returning to bondage. Here it is to be taken literally. They would not go again into Egyptian captivity, but into Assyrian captivity. Because of their own counsels: They had refused to listen to the counsel of God, and thus depending on their own desires they digressed away from God into idol worship. They would as a nation reap the consequences of their own apostasy. Bent on backsliding: The nation had developed a culture of rebellion. In such a social state they could not on their own return to God. Only captivity would heal them of their rebellious spirit. In their time of national calamity when the Assyrians came, God would not listen to their pleas for help, for they had to go into captivity in order for a repentant remnant to be formed and returned to the land years later. 11:8-12 Admah ... Zeboim: With Sodom and Gomorrah, these were two of the four cities of the plain that were destroyed by God during the time of Abraham (Gn 14:8; 19:24,25). How will I give you up: God yearned for His people. As a parent yearns for a rebellious child, so God longed for the repentance of his son. God's abiding love for His rebellious child would never allow Him to give up on Israel. His love eventually paid off in that a repentant remnant returned to Him almost two hundred years later when King Cyrus of the Medo-Persian Empire allowed all former captive Israelites to return to the land of Palestine in 536 B.C. Though all captives did not return to the land, a repentant remnant did in order to reestablish the identity of Israel. Judah still walks with God: Because of faithful leadership in the southern kingdom, God would allow Judah to continue. The northern kingdom went into Assyrian captivity in 722/21 B.C. At the time of writing, however, Judah was also on a path to destruction, for she too was in the process of giving herself over to idol worship. Judah eventually went into Babylonian captivity in 586 B.C.
Chapter 12 THE FRUITFUL BECOMES UNFRUITFUL 12:1-6 In this context, Hosea further reveals the culture of sin that plagued the northern kingdom. The people chased after the hot east wind, which if caught would sear them. They were burned with their own sin. Covenant with the Assyr-
Chapter 11 GOD'S FAITHFUL LOVE 11:1-4 This chapter in the book reveals God's love for Israel as His son (See Dt 32:6,18; Is 63:16; 64:8; Jr 3:19; Ml
546 Hosea 13 Dickson Teacher's Bible Commentary
ians: They paid tribute to the Assyrians in order to keep the Assyrians appeased. They made payments of goods to Egypt in order to secure an alliance with them against the Assyrians. Instead of relying on God for protection, they resorted to the political schemes with the nations around them. All such efforts were eventually futile. Judah: The southern kingdom was following in the way of her northern sister. Though it was not time for her captivity, she was warned by the punishment that befell Ephraim in her captivity. Jacob: Reference here is to all twelve tribes. All tribes would eventually be punished because of apostasy. The tribes were the children of their father, Jacob, who practiced deceit. Though judged for his sin, Jacob repented through supplication. He strove with God, and then made supplication to God (Gn 32:24-32). In the same manner Israel was striving against God, but could still repent. Memorial name: Jehovah God is everlasting and does not change. Because Jacob strove with God, his name was changed to Israel, the name by which all twelve tribes became known. God's memorial name is everlasting and eternal. It never changes, and thus Israel is asked to return to this immutable God who will deliver them for their future existence. 12:7-10 A merchant: Israel was a deceitful merchant who was seeking gain as a fraudulent trader. Her lust for wealth led her to be dishonest with those with whom she traded. Her illgotten gain, therefore, was a manifestation of her moral sickness. Again make you dwell in tents: Israel's exile would be both punishment and a restoration to God. Her riches would be taken from her in captivity. In her poverty, however, she would be restored to faith in God. She would be restored to faith as she was during her wilderness wanderings when she initially came out of Egyptian captivity. Her punishment, therefore, would be for her salvation. 12:11-14 It was time for Israel to remember the past. God spoke through His prophets in order to rebuke and to remind them of their apostasy, and thus call them to repentance. He sought to call them back to His law. However, the people continued in their rebellion. Gilead and Gilgal became leading centers of idol worship. Hosea reminded them of their father Jacob (See Gn 29 – 31). He was a fugitive to Syria where he served Laban for his wife. By a prophet: God called Israel out of Egyptian captivity through Moses. He preserved the nation through the law that was delivered to them through Moses. But Israel rebelled, and thus provoked the Lord to anger. Israel's blood was upon her own shoulders. She would have to pay for her own sin by going into captivity.
had lost their identity as the people through whom God was working in order to bring the Redeemer of all nations into the world. Ephraim: As the father of one of the tribes of Israel, Ephraim was a dominant personality. When he spoke, others trembled. Ephraim became the predominant tribe of the northern kingdom. However, Ephraim fell into the apostasy of Baal worship, and subsequently spiritually died. Sin more and more: Hosea sarcastically reveals the absurdity of their idolatry. They would make images with their silver. They kissed them as symbols of fertility. They bowed down to them for good fortune and imagined conversations with them concerning their future. The Israelites were as children who were driven by their own imagination of what their idols would do for them. Cloud ... dew ... chaff ... smoke: All these figures symbolize the brevity of Israel. She would pass away as an idolatrous nation, though be restored as a repentant remnant. The Israel that would pass away, however, would never again exist as an idolatrous nation. The repentant remnant would banish idolatry forever. 13:4-8 God takes them back to their birth as a nation. He reminded them of their deliverance from Egyptian captivity. He preserved them throughout the wilderness wanderings. He provided them pasture for their flocks in order that they might live. But now that they had forsaken Him, He would become to them as the lion, leopard and bear. He would devour them through captivity in order to save from them a faithful remnant. His punishment was to bring them again to the truth that there is no other God but Jehovah God (Ex 20:3; Is 43:11). 13:9-11 Destroyed yourself: They were the victims of themselves. Years later they would look back on these words of Hosea with unbelief as to how ignorant they were in following after senseless idols. Their ingratitude for all that God had done deserved the punishment that He rendered to them. Their captivity was just punishment. Where now is your king: During the days of Samuel they cried out for a king (1 Sm 8:5). However, instead of leading them to God, their kings eventually led them away from God, beginning with Solomon. The northern kingdom, however, started with a king that led the people into idolatry. Jeroboam I set up idols that became the legacy of the worship of the northern kingdom. Since the kings led them away from God, after their return from captivity, they would never again be given a king on earth by God. During the time of Jesus' birth, Herod the Great, an Edomite, was made king over Israel by the Roman Empire. But he was not a God-anointed king. 13:12-14 Bound up ... kept in store: The sin was bound and stored up for punishment. Travailing woman: Israel was in the travail of sin and would give birth to a new nation (See Is 13:8; Mc 4:9,10). The nation needed a paradigm shift to righteousness, but was unwilling to go through the social chaos that would produce a new nation. Therefore, God had to work among the nations in order to bring the Assyrians upon her, and thus through captivity the repentant remnant would come forth. I will ransom: What Israel deserved for their total apostasy from God was total destruction. Left alone, the nation would have suffered such at the hands of the Assyrians. Death sought her. Annihilation was at her door. Verse 14
Chapter 13 13:1-3 God gave birth to Israel. He preserved Israel. Their ingratitude through idol worship demanded their captivity, for they no longer represented the purpose for which they had been created as a nation. They were no longer a witness to the existence of God among the nations. In their state of apostasy, they had given up the right to bring the Son of God into the world. Since they could no longer be identified as the people of God, then the fulfillment of prophecies to the fathers could not be fulfilled through them in their apostate state. They
547 Hosea 14 / Joel Dickson Teacher's Bible Commentary
pictures God at the brink of her total destruction from history, but at the last moment a remnant would be saved by His grace. However, in order to repeat God's grace the remnant would have to repent of their idol worship. 13:15,16 The generation to which these words were addressed would be totally destroyed. Only their children would realize any future hope of an existing Israel. Though Ephraim was fruitful, the hot east wind would come from Assyria twelve years after this oracle and dry up the well of Israel's prosperity and posterity. Plunder the treasure: That in which they took great pride would be taken away by the Assyrians. Samaria will become desolate: This is the end of a nation that forsook the God of her birth. Shalmaneser would bring his Assyrian army against the nation and the northern kingdom would come to a horrible conclusion of destruction and captivity. After over 700 years as God's people in the land of Palestine, the northern ten tribes came to an end in 722/21 B.C. when they went into captivity. They would stay in captivity until the Medo-Persians overthrew the Babylonian Empire in 539 B.C. In 539 B.C. King Cyrus of the Medo-Persian Empire would allow Jewish captives to return to Palestine. Thus the northern ten tribes would be in captivity for 186 years before they were allowed the opportunity to return the land of their inheritance. And when they set free, only a remnant would return.
to repent and save themselves from the captivity of Assyria. Asshur: Or, Assyria. Assyria would not spare them. Egypt with their mighty horses could not save them. The works of their hands (idols) were useless. Only in God was there salvation from the impending calamity. 14:4-8 God responded to the plea of verses 1-3. He responded with a message of hope. The response portrays the transformation that Israel would go through during their captivity. The picture seems to be the time during their captivity when they repented of their idolatrous ways. When they repented, God received them back as His people. Anger has turned away: Their repentance turned God's anger away. In order to be a just God, God must pour out judgment on those who violate His law. Since all men sin (Rm 3:9,10,23), then only through grace can one have the judgment of God turned away. But His anger cannot justly be turned away until there is repentance. In order to enjoy the grace of God, and escape His judgment, one must live a repentant life (See comments 1 Jn 1:8-10). Dew: The figure is of God's loving care over them in a time of their calamity. They would sin, but God would always be there for their repentance. He will grow: Though they had suffered through the calamity of captivity, they would continue as a people beyond their captivity. Smell as Lebanon: They were previously stench in the nose of God while in their idolatrous state of apostasy. Now in repentance they had the sweet aroma of the cedars of Lebanon. They would spring forth in growth in captivity as grain germinates into a new vine. Their idols were dead pieces of wood. God was the one who answered their pleas. Their idols produced no fruit. All fruit came from God. Verse 9 is Hosea's conclusion. It is an address to those who would be wise in understanding the disciplinary ways of the Lord. Israel had forsaken God and turned to idols. It was just from Him to send them into captivity in order to generate repentance. If one would be wise, therefore, he will walk in the word of God. He will hunger and thirst after the word of God. Transgressors, however, will stumble over the word of God and fall.
Repentance And Renewal
(14:1-9) Outline: (1) Plea for repentance (14:1-3), (2) Promise of healing (14:4-8), (3) Admonition (14:9)
Chapter 14 PLEA FOR REPENTANCE 14:1-3 Hosea exhorted the people to repent and turn to God. Iniquity was what led them astray, and thus repentance of their sinful idolatry was necessary in order that they return to God. The conclusion of Hosea's message to the people, therefore, was a last call for repentance. There was still time
Joel
WRITER
prophet of revival among God's people, speaking boldly the word of God from Judah to a nation God wanted to bring to repentance. In some way, therefore, his prophecy only delayed the judgment of God. He focused the minds of the people to the coming outpouring of the Spirit.
On the day of Pentecost in A.D. 30 Peter confirmed Joel's authorship of this book (See At 1:16,17). Joel was the son of Pethuel (1:1). His name means "the Lord is God," or "Jehovah is God." We know nothing of Joel outside what is revealed of him in this book. He was the
DATE
It is difficult to date the ministry of Joel or this book. From the text of the book, Bible students have suggested dates anywhere from the 9th century to the 4th century
B.C. From the content of the book, the most probable date would be somewhere in the 7th century B.C. after the fall of the northern kingdom of Israel.
BOOK Joel was a prophet from Judah who warned the people of God concerning the coming judgment of God if they
did not repent. His message was written in response to a devastating blight and drought that had ravaged the land.
548 Joel 1,2 Dickson Teacher's Bible Commentary
Joel used the historical occurrence of the locust (grasshoppers) plague and drought as a warning from God that Israel must repent. A drought followed the plague, and thus a famine was upon the land at the time of writing. It was a severe environmental calamity wherein even the sacrifices at the temple were terminated (1:9). Joel wrote the book in a poetic style, producing a literary vividness that spoke directly to the sin of the people. He wanted the people to know that the locust plague and
famine were the direct work of God to encourage repentance. He wanted the people to realize that the coming day of the Lord meant a day of judgment. If they did not repent, the nation would be doomed. One of the most profound prophecies of hope in reference to the beginning of the Messanic age is given in Joel 2:28-32 and quoted by Peter on Pentecost. This outpouring of the Spirit would not only signal a new beginning, but it would also signal the end of national Israel.
Since fires had burned the remainder of the pasture lands and trees, the people were at the end of their existence in the land. God had brought them to their knees.
Interpretation Of Natural Calamity
(1:1 – 2:27) Outline: (1) Description of the devastation (1:1-20), (2) The day of the Lord (2:1-11), (3) Call to repentance (2:12-17), (3) Promise of restoration (2:18-27)
Chapter 2 THE DAY OF THE LORD 2:1-11 The day of the Lord is the judgment of God on His people (Is 2:12; Am 5:18). In this context, the judgment of the Lord comes upon the people in the form of locusts spreading across the land as a great army of men. It was a time to blow the trumpet to warn the people. The trumpet was to be blown in Zion, Jerusalem. The sound of the trumpet was to alert all trumpet blowers throughout the land in order that all be warned of the invasion of God's judgment through the plague of locusts. The picture that Joel reveals is that the land is totally devastated by the blight. Nothing was left. It was as if a fire had swept through the land, destroying everything in its path. The locusts came as a well-trained army. They scaled the walls of the city and entered into every home. The locusts were so numerous that they darkened the sky. Since the Lord led them with His voice of command, the message was that God brought the locust plague on the people instead of an actual army. However, if they did not repent, the destroying army would come later. If they did not repent because of the locust plague, then God would eventually bring the armies of the Assyrians and Babylonians on them.
Chapter 1 1:1-3 These were not the words of Joel, but the writing of Joel that was inspired by God, and thus the word of God. Hear: Joel called for attention to what he was writing to the people. What he was about to reveal was profound, for the fulfillment would be in the centuries to come. The fulfillment would not come for generations. The purpose for the writing of the book, therefore, was that they not forget what was said and recorded. We would assume that Joel did not understand all that he was writing, but wrote in faith concerning what God wanted revealed to His people (See comments 1 Pt 1:10-12). 1:4-7 A severe blight of locust had just ravaged the land. Gnawing locust ... swarming ... creeping ... stripping: Though different Hebrew words are used in this text, we would assume that the different words refer to the four developing stages of the locust, not four types of locusts. They had stripped the land. The plague was so severe that the grape vines were stripped and the drinkers wailed for wine. Cut off: Joel attributes the plague to the work of God in order to generate repentance. A nation: The coming of the locusts was as a strong nation that would come upon the land to devastate it. 1:8-12 Virgin ... husband: In Jewish custom, when a young woman was betrothed to a man, the man became known as her husband (Dt 22:23,24; Mt 1:19). Sackcloth: A sign of mourning. Offering ... cut off: Because there was famine in the fields, there was no grain or oil for offerings. The farmers and vinedressers could not produce sacrifices for the priests, and thus the priests were going hungry. 1:13-20 Consecrate a fast: It was a time for fasting. The land was so devastated by the drought that there was no food. The day of the Lord: Herein is the definition of the day of the Lord. It was a day of destruction. It was a day of judgment on the people. It was a day in which God called on the people to repent. If they did not, they would perish. In this calamity, the people personally witnessed the destruction that prevailed upon the land. They stood helpless in a severe famine. Grainaries were empty. Pasture land was dried up. Rivers were dry. I will cry out: Man, animals and the land were all suffering. Joel was driven to cry out to the Lord for relief.
CALL TO REPENTANCE 2:12-17 Joel calls on the people to repent. Fasting ... weeping ... mourning: Every aspect of a repentant heart is portrayed. The nation must utterly turn with remorse to the Lord (Ps 51:17; see At 3:19). The extent to which Joel calls on them to repent manifests the extent into apostasy to which they had gone. Joel's request for repentance was based on the severity of the plague and famine. The people were at the point of death because of the environmental calamity. He thus called on the people to repent in their hearts in order that God bring them relief from destruction. Elders ... children ... priests: The call for repentance was to all the people, indicating that the entire nation had developed a culture of sin. Though individuals within the society sinned, the culture promoted sin. The call for repentance, therefore, was more than an appeal to individuals. It involved everyone of society to turn to God. Heritage to reproach: As the surrounding nations observed the devastated land of Palestine, they would
549 Joel 2 Dickson Teacher's Bible Commentary
conclude that the God of Israel was no different than the gods in which they believed. Joel's plea for repentance, therefore, was that God bring them relief in order that the nations not make this accusation against God.
not think of the Spirit being literally poured out on all flesh as water is poured out of a container. We must not interpret the manner by which the Spirit is to come upon all flesh in a literal sense. In view of the fact that the Spirit was already with Jesus throughout His ministry (Mt 3:16), and was with the apostles (Mt 10:19,20) before Acts 2, we would interpret the pouring out of the Spirit to refer to a time when men (the apostles) would be immersed in the will of the Spirit at the beginning of the age of the Spirit. The Spirit would come upon those whom He would inspire to accomplish the purpose for which He was poured out. In Joel 2 God's initiative was emphasized in contrast to man's ability or righteousness to warrant the reception of the Spirit. From the perspective of when Joel wrote, this outpouring would be something that God would do. It would not be something that men would do in order to call upon God to take action. God was going to do something, but not something in response to the pleas or actions of man. In preparing the way for Israel to accept the crucifixion and the Acts 2 events, Zechariah prophesied that God would pour the Spirit out on the house of David and the inhabitants of Jerusalem (Zc 12:10,11). In that day, the Lord said He would pour out His Spirit (Ez 39:29). God promised that He would pour out the Spirit on the descendants of Israel (Is 44:3; see 32:15). The outpouring of the Spirit would be accomplished in a day that God planned. It would be a specific event at a specific time. All flesh: It must first be understood that "all flesh" does not refer to both believers and unbelievers. We do not understand this from the prophecy itself. When considering the fulfillment of the prophecy, the "all flesh" applies first to the apostles, and then to "those who believe" (See comments Mk 16:15-20). In other words, the Spirit would first be poured out on the apostles. From the apostles, it would then go to all those who believe through the laying on of the apostles' hands (See comments At 8:18). Sons ... daughters ... old men ... young men: In the context of Joel 2, what followed the statement of "all flesh" explains what was meant by the outpouring on all flesh. Sons and daughters, old men and young men, menservants and maidservants are included in the "all flesh." The Spirit would not be poured out on a special class of prophets as in the Old Testament Jewish dispensation. He would not be given only to special men who were prophets of the special Jewish people. He would be poured out on sons, daughters, old men, young men, male and female, servants and slaves of all people. The emphasis here was not so much that the Spirit would be given to every individual, but that He would be given to every class of individuals. The outpouring would be in contrast to how the Spirit was given during the Old Testament era. Under the Old Testament law, the Spirit was given to selected prophets who were a class of men and women by themselves (2 Kg 24:2; Hb 1:1). A time was coming, however, when even the lowest class of society (servants and slaves) would receive the Spirit as the esteemed prophets of the Old Testament. However, we would also assume that the Spirit would be a blessing to all those who believed, since all who obeyed the gospel would receive the Spirit (See comments At 2:38). Will prophesy: Not only would the outpouring be miraculous when the Joel 2 prophecy
PROMISE OF RESTORATION 2:18-27 The northern army: Specific reference in the text was to the locust plague. But we would also assume that God brought the plague on the land and the people from the north, symbolizing both the Assyrian and Babylonian armies that would in the future approach Palestine from the north as invading armies. However, if the people repented, Joel gives a wonderful picture of the restoration of their livelihood. The rains would come and the fields would once again produce. Man and animal life would be restored. In fact, the restoration of vegetation and animal life would be so abundant that the people could not miss the point that God was working behind the scenes of physical laws in order to provide abundantly for His people. Since the plague and drought had gone on for some time, possibly years, the restoration would continue as long as they remained faithful. The result would be that the people would never again be ashamed before the nations.
The Day Of The Lord
(2:28 – 3:21) Outline: (1) Outpouring of the Spirit (2:28-32), (2) Judgment of God's enemies (3:1-17), (3) Victory of God's people (3:18-21)
2:28-32 Peter's quotation of these few verses in Acts 2 makes Joel's statement here very profound and prophetic of the Messianic age. Verses 28-32 are very significant in reference to the work of the Holy Spirit in the coming ages at the conclusion of national Israel. The prophecy is a foundation upon which the activity of the Holy Spirit in the New Testament church would be defined. In Acts 2:16,17 Peter quoted this prophecy and made direct application of it to the Pentecost events of Acts 2:1-4. Therefore, Peter's reference to this prophecy introduces us to the significance of Joel's promise concerning the Holy Spirit. Afterward: In quoting this prophecy on the day of Pentecost in A. D. 30, Peter interpreted "afterward" to mean "last days," a reference to the last days of the Jewish commonwealth. The promise would be fulfilled after the return of the Jews from the dispersion of the Babylonian and Assyrian captivities. It would take place during the end of God's special work with the nation of Israel. The prophecy would find its fulfillment after the captivities and after the almost four hundred years of Jewish history between the ministry of Malachi to the days of John the Baptist. The fulfillment of Joel's prophecy would signify the last days of physical Israel in the eyes of God. We must keep in mind that when Peter quoted this text, he said that the fulfillment happened "in the last days" (At 2:16). The outpouring, therefore, took place in the last days, not at the beginning of the last days. Since the prophecy referred to national Israel, then the "last days" would refer to the last days of Israel. Pour out My Spirit: Reference here was to the manner by which the Spirit would come or be given. "Pour out" is a figure of speech, a metaphor. We must
550 Joel 3 Dickson Teacher's Bible Commentary
spiritual Israel out of all nations through the preaching of the gospel. Reference would thus refer to the going forth of the gospel into all the world, and the obedience to the gospel by those in all nations (See comments Mt 28:19,20; Mk 16:15,16; At 8:4). Valley of Jehoshaphat: Some have assumed that reference here was to the Kidron Valley that is on the east side of Jerusalem. It was a place where many enemies of Israel fell in their efforts to destroy Jerusalem, specifically the 185,000 men of the Assyrian army during the reign of Hezekiah. The emphasis here is symbolic in the sense that the valley signified a place where God brings judgment on those who have caused calamity to come upon His people. I will enter into judgment with them: God would contend for His people, and thus bring them forth out of all nations to which they had been taken captive. He could call physical Israel out of the nations through those who would lead captives back to Palestine (See comments Et & Ne). Through the gospel, He would in the fulfillment of this prophecy call out of the captivity of sin those who were in the bondage of sin (See comments 2 Th 2:14). Cast lots for My people: When the Israelites were taken into Assyrian and Babylonian captivity, their captors showed little consideration for the people. 3:4-8 This judgment is directed to the Philistines and Phoenicians, pagan nations that had dealt harshly with the children of Israel. They would be repaid for their participation in the calamities that came upon Israel. They had stolen the temple treasures of Israel and placed them in their pagan temples of false gods. They traded in slavery by selling Israelites to other nations. The very people to whom they had sold God's people, the Greeks, would eventually be the people who would conquer and sell them as slaves to other nations. When Alexander the Great of Greece conquered Tyre and Sidon, he plundered the cities. What the people of Tyre and Sidon had sowed, they reaped. 3:9-17 Judgment was coming on the nations for the harm that they had caused the people of God. The nations were summoned to the Valley of Jehoshaphat in order that judgment might be rendered. The nations are thus summoned to a final battle, but their adversary would be the Lord. And because their battle would be against the Lord, their defeat was certain. Valley of decision: The valley of judgment. The nations were summoned by God to judgment. Since the nations were overflowing with wickedness, it was a time when God had decided to bring them down. Their destruction meant deliverance for the people of God. Sun and the moon will be darkened: This was judgment language, symbolizing the termination of the kings and rulers of the nations that came under the judgment of God. Lord ... will roar: God roars as a lion to those who are enemies of His people (See 2:11; Jr 25:30; Am 1:2). However, He speaks of hope and strength to those who are His. When God carried out His judgment on the nations, the promise was that no conquering foreigners would pass through Jerusalem again. In the context, we would conclude that Joel was speaking of the new Jerusalem, and spiritual city of God, the church, that descended from heaven (See comments Rv 21). Since the Ptolemies of Egypt and the Syrian kings would pass through Jerusalem during the interbiblical
was fulfilled, the result of the outpouring would be miraculous. Prophecy was first the speaking forth of the word of God. Throughout both the Old and New Testaments, the definition of prophecy was the preaching of the word of God. However, in reference to inspired prophecy, the preaching or teaching of the word of God was by inspiration of the Holy Spirit (2 Pt 1:20,21). The Old and New Testament prophets spoke by inspiration in view of the absence of the inspired written word of God that was preached and taught by uninspired New Testament prophets. In the context of the promise of Joel 2, inspired prophecy is under consideration. The direct result of the outpouring would be manifested by the inspired work of prophecy by men and women after the outpouring. Wonders: Verses 30-32 of Joel 2 continue the prophecy of what God would do in the last days. The metaphors in these passages refer to the finality of the Jewish commonwealth. The fall of celestial bodies in prophetic literary language was used to figuratively portray the termination of earthly kingdoms (See Is 13:9,10; 34:4; Ml 4:1,5,6). The sun usually referred to the king of the nation. The moon and stars referred to the governors, generals and captains who received their power from the king. When a nation was to fall, the Old Testament prophets figuratively portrayed such by the fall of the sun, moon and stars. Joel did the same in reference to national Israel. He was prophesying of a time when the Jewish commonwealth would be terminated. The outpouring of the Spirit in the last days, therefore, was a signal of the end of national Israel in the eyes of God (See comments Gl 3:26-29). The great and awesome day of the Lord: The word "day" refers to the time when God would begin the end of national Israel. It was a great and awesome day for believers. It would be a sad day for those who would not be of those who believe. The "day of the Lord" would be a day of judgment for those who would not accept the results of the outpouring of the Spirit. Will be delivered: There is a possible double meaning to the deliverance of which mention is made in this statement. If we use the context of Joel 2 as the first hint to understand the meaning, then the deliverance refers first to escaping an impending destruction. In the context of the fulfillment of the prophecy in the first century, this would be deliverance from the destruction of Jerusalem in A.D. 70. However, the physical deliverance of one's life from the destruction of Jerusalem depended on his obedience to the gospel, and being delivered from sin. When the destruction of Jerusalem in A.D. 70 took place, the early Christians experienced both deliverances (See comments Mt 24). Since they had obeyed the gospel, they were not in Jerusalem when the Roman army destroyed the city.
Chapter 3 JUDGMENT OF GOD'S ENEMIES 3:1-3 Bring again the captivity: The immediate promise would be to the restoration of Israel from the dispersion of the Assyrian and Babylonian captivities. I will also gather all nations: Though God gathered a remnant of national Israel out of the nations with the release of the captives by King Cyrus in 536 B.C., reference here seems to be to the gathering of
551 Amos Dickson Teacher's Bible Commentary
period, we would conclude that Joel went beyond this period to the new Jerusalem, the church, that was established in A. D. 30 (See comments in intro. to Dn). No foreigner, unbeliever, would pass through the church.
dwelling with God. The enemies would become desolate, but the people of God would dwell in safety under the cleansing blood of the Messiah. The new Jerusalem would continue into eternity, but the enemies of God's people would be avenged for their onslaught of wickedness against the work of God through His people. God would not acquit the wicked, but bring just judgment on them for their harm that they brought on His people.
VICTORY OF GOD'S PEOPLE 3:18-21 The enemies of God's people, symbolized by Egypt and Edom, would no longer affect them in their new
Amos
WRITER
Nothing is known of Amos except what is revealed in this book. He was from Tekoa, a small mountain village about fifteen kilometers south of Jerusalem (2 Ch 11:6; 20:20). He was a shepherd and a farmer of sycamore fig trees. His name means "burden bearer." It has been suggested that he was a prophet who was called from the poorer people of Judah in order to preach to the rich urban dwellers. He too possibly suffered from the exploitation of the poor by the rich urbanites. His humble nature was brought out in his statement that he was not a prophet, nor the son of a prophet (7:14). He was thus not a professional prophet, but supported
himself as a shepherd and farmer. Neither did he claim to be from a school for the prophets (See 2 Kg 2:3). Because of the message that he had to deliver to Judah and Israel, God called him because he was a straighforward person. He was stern and fearless in the face of any adversary. Because he was deeply devoted to the law of God, he was courageous in delivering a message of judgment to those who were living contrary to the principles of God's will. He was a fearless preacher of righteousness to a nation that had strayed from the will of God. His example to all preachers is that they must take a stand for that which is morally right.
DATE
an eclipse occurred during his ministry. Archaeological evidence of the city of Hazor reveals that a severe earthquake took place in the middle of the 8th century B.C. An eclipse took place in 763 B.C., as well as an earlier eclipse in 784 B.C. The writing of the book could have taken place somewhere during the end of the 8th century. Amos thus prophesied in the twilight years of the northern kingdom.
It is believed that this was one of the earliest books of the prophets to be written. Amos identified the time of his ministry to be two years "before the earthquake" (1:1). His ministry took place during the reign of Uzziah, king of Judah, and Jeroboam II, king of Israel, the northern kingdom. The date of the beginning of his ministry could have been somewhere around 760 B.C., and two years before the earthquake. In 8:9 he suggests that
BOOK
The book is written in poetic form, reflecting the literary skill of Amos. He used metaphors throughout the book to reveal the intensity of his message. In pure classical Hebrew he revealed a stern message of rebuke that was concluded with hope for the people of God. The book is both direct, but concluded with a message of hope. In the New Testament, Amos was quoted by both Stephen (5:25-27; At 7:42,43) and James (Am 9:11,12; At 15:16,17). Amos also referred many times to the law of Moses, specifically to the book of Deuteronomy – Am 2:10 (Dt 29:5), Am 4:10 (Dt 4:30; 30:2), Am 4:11 (Dt 29:23), Am 5:11 (Dt 28:30-39). At the time of writing, Hosea prophesied strongly against the Baal gods. Amos, however, focused little on false worship and pagan idols. He concentrated on the materialism of the people that led to the rich oppressing
the poor. Israel had become very prosperous during the reign of Jeroboam II. As a result, their self-sufficiency in their wealth moved them away from trusting in God. The prosperity of some moved them to exploit the poor. As a result, social order was in trouble. There was great corruption in government and injustice in society in reference to the poor. The greed of the wealthy moved them to deal unjustly with the poor. Their religiosity, therefore, had digressed to the point that they had little concern for depending on God. Their religiosity also digressed into a faith that justified the exploitation of the poor. Amos thus came with a message that the northern kingdom would come to an end because of its twisted social order. His prophecy came to pass within thirty years after he delivered his message to the people. The Assyrians conquered the northern kingdom in 722/21 B.C.
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Judgment Against The Nations
Sea. She lived in luxury and trusted in her trade. For this reason, God would bring destruction upon her strategic trading position among the nations. 1:11,12 Edom: The descendants of Esau, the Edomites, were a continual enemy against their brother, Jacob. The resentment of Edom against the descendants of Jacob began when the Israelites came out of Egyptian captivity. Because the Edomites were the perpetual enemies of their brethren, the Israelites, they would suffer the judgment of God. God's judgment against them was the termination of the Edomites as a nation of people. 1:13-15 Ammon: The Ammonites lived east of the Jordan River and east of Gilead. They were a cruel enemy against the Israelites who dwelt in the land of Gilead. Because they set themselves against the anointed nation of God, God would bring them down in captivity. They too would cease to exist as a nation.
(1:1 – 2:16) Outline: (1) Introduction (1:1,2), (2) Judgment against the nations (1:3 – 2:3), (3) Judgment against Judah (2:4,5), (4) Judgment against Israel (2:6-16)
Chapter 1 INTRODUCTION 1:1,2 Amos was a simple farmer who was called to deliver a straighforward message to a wealthy urban generation that trusted in great material wealth. It was a God-ordained mission for one who was a humble farmer. The Lord will roar: When God speaks judgment to the nations, destinies are set. Nations will mourn as God works among the nations in order to bring about His mission through the nation of Israel. Israel would mourn over the calamity that God would bring upon them in order to salvage a repentant remnant through which to bring the Messiah into the world.
Chapter 2 2:1-3 Moab: Neighboring Israel to the southeast, and situated between Edom and Ammon, Moab also was an antagonist against Israel. The Moab nation would die (See Ez 25). Though not recorded in history, on some occasion the Moabites evidently dug up the bones of the king of Edom and burned them as a show of contempt for the Edomites (Compare 2 Kg 3). At the time of Amos' prophecy, the Assyrian kingdom was threatening from the north. However, the judgment of these nations would not take place until the final conquest of the northern kingdom in 722/21 B.C., and finally by the conquest of the entire area by the Babylonian Empire in 6th century.
JUDGMENT AGAINST THE NATIONS The irony of the judgments against the neighboring nations of Israel was that they were all descendants of Abraham through his various wives and handmaids. They were to be the buffer nations for Israel from the major kingdoms of the ancient world. However, in their envy, they became enemies of Israel, and thus reaped the judgment of God. The judgment was that they would all cease as nations, while Israel would continue until the coming of the Messiah. 1:3-5 Damascus: Syria would not escape the judgment of God. Three ... four: Three was the number of full sinfulness, plus four would mean that her sins were beyond full, and thus deserving of judgment. Gilead was often invaded by the Syrians and subjected to being plundered (See 2 Kg 8 – 13). Ben-hadad: See Is 17:1-3; Jr 49:23-27; Zc 9:1-4. Bar: This was representative of the fortifications of the city. Reference was to the bar that locked the main gate to the city. I will ... cut off: Syria was conquered by Tiglath-pileser of Assyria during the reign of Judah (2 Kg 16:9). 1:6-8 Gaza: The Philistines had been the continual enemy of the Israelites from the time they were established in the land of promise. In this judgment, Philistia, the principal city of the Philistines, was used to represent the entire nation. Carried away captive: The Philistines had carried away an entire people (See 2 Ch 21:16; Jl 3:4). They had delivered the captives to the Edomites who were the perpetual enemies of Israel. All of the principal cities of the Philistines would be destroyed. The judgment against the Philistines would be harsh. They would perish as a civilization of people. 1:9,10 Tyre: Those of Tyre failed to remember the covenant that existed between Solomon and Hiram (1 Kg 5:1,12). Because of her sin, she too would be destroyed. Tyre was first conquered by Nebuchadnezzar, and then by Alexander the Great of Greece. Alexander threw the rubble of the city into the sea in order to complete his conquest of the people who had fortified themselves on a small island off the coast. Tyre was a major port city with significant trade between the eastern countries and the coastal cities of the Mediterranean
JUDGMENT AGAINST JUDAH 2:4,5 Judah: Amos turned from judgments against the surrounding nations, to Judah, the southern kingdom. Despised the law of the Lord: See comments Mk 7:1-9 (See Is 5:24; 6:9,10; 29:13; Jr 5:18-21,23,31; 23:25-28,32; 29:8,9,22-32; Hs 4:6). One despises the law of God by ignoring its principles as a way of life. Those who fall to study the word of God show disrespect for it because they do not honor it as God's inspired word for their learning and living (See Rm 15:4; 1 Co 10:11; 2 Tm 2:15).
JUDGMENT AGAINST ISRAEL 2:6-8 Israel: When the Israelites were established as a nation in the promised land after coming from their wilderness wanderings, there were no poor in the land. God established the people as an agricultural community within the land, and everyone was given land to farm. However, when they started to ignore the law of God concerning the land rights, the greed of many individuals led them to buy out the land of others, and thus a poor class was developed. Through lies and fraud people were subjected to the greed of the rich. The digression of the northern kingdom into social and economic oppression was manifested in their subjection of their fellow Israelites to slavery. Man and his father: The moral state of the people had digressed to the point that a son and father would have
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intercourse with the same young woman. Clothes taken as pledges: Any clothing that was taken as a pledge for a loan was to be returned before the night came (Ex 22:26). In this case they sinned by profaning the name of God by keeping and sleeping with the clothing, thus showing little concern for their fellow man. They purchased wine with the fines that they had taken from the condemned. There was no justice because judgments were made for gain. 2:9-12 God had taken Israel out of Egyptian captivity. He had made it possible for them to conquer the Amorites who were a strong people. When Israel entered the land, the Israelites were protected by God through the ministry of the prophets and Nazarites. All these privileges required them to be responsible to God. But they tempted the Nazarites to forsake their vows and commanded the prophets not to speak the judgments from God. They rejected the word of God, and thus condemned themselves to the judgment of God. 2:13-16 I will crush you: God's patience had run out. It was now time to bring judgment on the northern kingdom of Israel because of their rejection of the commandments of their Creator. As a cart totters by the weight put upon it, so Israel would be burdened with the calamities that God would allow to come upon her. They could not run from the calamity to come, or stand against it. They would not be strong enough as a nation to overcome the force of the Assyrians who would come against them. In the face of the enemy, they would be defenseless as a naked man. They would fall beneath the judgments of God.
sage of judgment, Amos stated that he had to preach the message of God (Compare comments At 4:17-20). 3:9,10 Ashdod ... Egypt: Ashdod is mentioned for Assyria. Assyria and Egypt were called upon to witness against the people of God. The irony of the scene that is presented here is that the idolatrous nations are called on to be a witness against those who were to be the righteous people of God. Do not know how to do right: This would be a statement against a culture of sin. In their ignorance of the word of God, they had created values and behavior after their own desires. The people had digressed to the point that they did not know what was right according to the commandments of God, for they had forgotten the law of God (Hs 4:6). 3:11-15 Amos reveals the fall of Samaria, the capital of the northern kingdom. The city will be surrounded. When it falls, the royal palaces will be plundered. The city will be completely destroyed. Two legs ... ear: Some will be saved as two legs or an ear are saved from the mouth of a lion. Samaria is to be utterly destroyed, except for "a corner of a bed" or "the cover of a couch." The house of Jacob: Amos extended His proclamation of judgment to all Israel, both the northern and southern kingdoms. Since Judah would eventually follow in the steps of her sister to the north, she too would succumb to the judgment of God. Altars of Bethel: God's judgment on Israel would cleanse the land of all idolatrous altars to the Baal gods. Horns of the altar: There would be no place of refuge from the destruction. No one could go to the horns of the altar for protection (See 1 Kg 2:28). The judgment about which Amos spoke eventually came to pass a few years later when Shalmaneser, king of Assyria, brought down Samaria, and thus also brought an end to the northern kingdom (2 Kg 17:5,6). Those Israelites who were taken into captivity would never again enjoy their independence as a God-ordained nation in Palestine. They could assemble themselves as a nation in the land, and declare their own self-independence. However, this would not be the work of God. When the Son of God came into the world, Israel had fulfilled her purpose for being the people who would introduce the King of all the world into the world. Once the Son of God was incarnate in the flesh of man, Israel had fulfilled her purpose for existing as a unique people in a special covenant with God.
Proclamations Of Israel's Judgment
(3:1 – 6:14) Outline: (1) Necessity of judgment (3:1-15), (2) Prepare for destruction (4:1-13), (3) Funeral dirge for a dead nation (5:1 – 6:14)
Chapter 3 NECESSITY OF JUDGMENT 3:1-8 You only I have known: God selected Israel as His bride, and thus committed Himself to her as a young man would commit himself to only one woman. Since Israel alone was chosen from the nations of the world, then she bore greater responsibility to be faithful to God (See 2 Ch 36:16; Is 1:2-4). Regardless of Israel's special attention and calling, she rejected the pleas of God through the prophets to follow after His commandments (2:4; 7:10-13). Two walk together: They had rejected the message of the prophets. But Amos reminded them that since God and the prophets walked together, the prophets were speaking the message of God. Both God and the prophets agreed on the message that was delivered to the people. Lion: God was the lion who roared through the prophets that turn Israel from her sin (1:1; Jl 3:16). Fall in a snare: The bird would fall to the ground only if caught in a trap. Israel's fall to the ground meant that she was caught in her own trap of sin. He reveals His secret to His ... prophets: God would bring no judgment on His people unless He first warned them. Thus the prophets went forth to warn Israel of impending calamity. However, they rejected the prophets (2:12). Since God, the lion, had roared and spoken His mes-
Chapter 4 PREPARE FOR DESTRUCTION 4:1-3 Cows of Bashan: In the words of a farmer, Amos focused on the rich women socialites of urban Samaria. Bashan was a productive land that was known for fine-looking cows (See Nm 32). These rich women socialites pressured their husbands into providing for them a luxurious life-style. They oppressed their husbands to exploit the poor in order that they be able to enjoy great wealth in luxuriant living. However, the calamity that would come through the destruction of Samaria, and the captivity of the people, would be laid on the shoulders of the women who lived in luxury. God cannot tolerate the oppression of the poor that is caused by those who seek to live a luxurious life. He considers it a tyranny in society when the rich maintain their life-style through their oppression of the
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the cause for the fall of the nation. The wealthy were exploiting the poor, and the nation had turned to idolatry. Both their economic behavior and religious beliefs contradicted the commandments of God. The nation against which Amos prophesied, therefore, would come to an end because she had given up her identity as the people of God. In order for the repentant remnant to come forth out of apostate Israel, the people had to go into captivity. They had to be stripped of their material self-sufficiency and the idol gods in which they believed. Not only would the society of Israel that existed during Amos' ministry cease to exist, in her captivity Israel would lose her status as an independent nation. When the captivity ended in 536 B.C., a remnant returned to the land. However, the Jews returned to a land that was under the control of the Medo-Persian Empire. After the Medo-Persians came the Greek Empire, and then the Romans. In her sin, Israel gave up her right to be an independent nation within the land of Palestine. 5:4-8 Seek Me: Contrary to seeking religiosity that is created after the desires of men, the Lord here pleads that the people seek Him and His commandments. When men create moral standards after their own desires they digress into the moral chaos that was prevalent with the nation of Israel at this time in their history. Only the consistent moral standards of God build societies. The moral standards that men establish for themselves constantly change throughout history. Bethel ... Gilgal ... Beersheba: These were places of idol worship within the boundaries of Israel. Idolatry was the creation of an idea of a god after one's own imagination and desires. Therefore, when God called on the people to seek Him, He was calling them away from themselves, and thus away from establishing their own moral codes of behavior. As long as they determined their own values and directed their own behavior, they would continue to digress into moral degradation. And in a state of moral degradation, they were no longer representatives of God's people on earth. In order to bring the Messiah into the world, God could not work through a morally apostate people who had no knowledge of Him. You will live: They would escape the calamity that was soon to come upon them. Wormwood: This was a bitter plant that was symbolic of the injustice that was in the society. Cast down righteousness: In order to maintain the injustices of their society, they had to reject the will of God. When men love darkness more than light, they have taken society into moral degradation and away from God. Him who makes the Pleiades: Instead of creating a god after their own image, they should worship the God who created all things and man after His image (Gn 1:26,77). God is the creator of all things, and thus higher than all He created. There is thus no possible means by which man can imagine the fullness of God outside revelation from God. Since men cannot think beyond that which they experience in this physical world, then they cannot imagine or fully comprehend the God who is above this world. Only through God's revelation to man is man able to come to a knowledge of the one true and living God. Every imagination of God that ignores the revelation of the Bible, therefore, is a distorted understanding of God. Calls for the waters: This is possibly a reference to the flood of Noah's day when God brought forty days of rain upon the earth.
poor. If one is poor because he does not want to work, then he has made a choice of poverty. However, if one is poor because he is exploited by the rich, then the poor live in an unjust society. Take you away with hooks: This was not a pretty picture. During the destruction of Samaria, the dead bodies of the rich and famous would be dragged away to a refuse pile of corpses for burning. God's punishment on them would be the loss of all their wealth and their lives. 4:4,5 These words spur the idolatrous people on to intensify their sin for which they would be judged. Bethel and Gilgal were places of idolatrous worship, and thus places to which the people would go in order to increase the separation between themselves and God. In their zealous religiosity, they were actually intensifying the call for judgment to come upon them. Thanksgiving with leaven: Reference was to the leavened loaves offered in the praise offering. Instead of the required unleavened bread, they were bringing the leavened bread to the offering. You love to do: Their worship had turned from offerings to God to occasions to gorge themselves on the food they had brought for the offering. Their worship was no longer worship to God, but an opportunity to satisfy their own lust of the flesh. 4:6-11 God had worked consistently throughout Israel's history in order to turn the people back to His commandments. But they did not respond to the chastisement He brought on them in order to encourage repentance. They did not respond favorably because they had long forgotten their origins and the law by which God sought to direct their paths. Nevertheless, though they were indifferent to God's chastisement, He continued to plead with them through the prophets and calamity in order to encourage their return to Him. Cleanness of teeth: They suffered through drought where they had nothing to eat. Through blight and droughts they could not understand that the environmental calamities were the judgments of God on their wayward behavior. Destroyed some of your cities: In the end, God went to final and desperate measures in order to turn Israel from her sin. He allowed invaders to destroy some of the cities of Palestine as He had destroyed Sodom and Gomorrah (Gn 19). 4:12,13 Because they did not respond with repentance to the chastisement of the Lord, they should prepare to meet the God who would bring an end to Israel. He who: This doxology is to the glory of the creator of all things. Since He is the creator of all things, then He is sovereign over all that is created, even Israel. And since God was the creator of Israel, He would be just to take Israel out of existence as a nation. He would be just in His actions because Israel violated the conditions of the covenant that He had established with them at Mount Sinai.
Chapter 5 FUNERAL DIRGE FOR A DEAD NATION 5:1-3 She will no longer rise: At a climax of Israel's prosperity during the reign of Jeroboam II, Amos came forth with this prophecy of death. The people were secure in their own wealth, and thus did not think of falling as a nation. Therefore, they paid little attention to the words of Amos. However, the manner by which the rich were maintaining their wealth, was
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they were unfaithful in offering their sacrifices to the Lord, they were carrying the shrine of their king and the pedestal of their idols. They honored the gods that they had created after their own imagination, but failed to honor God in their hearts. The consequence of their disloyalty to God would be their captivity beyond Damascus. They would go into captivity in the land of Assyria.
5:9-13 It is God who brings forth destruction on those who are socially wicked. In verses 10-13 Amos defined in detail those who were socially wicked. Decisions of judgment were made at the gate of the city. The socially unjust would protest against those who would give judgments against them. They maintained their luxurious life-style by exploiting the poor. The rich would be punished by the loss of that which they prized so much in life, their wealth and possessions. They take a bribe: When those who are in authority take bribes, there is no justice. The poor who can pay no bribes are marginalized and exploited for the sake of the rich. Since they could not pay a bribe, then they received no justice. Keep silence: In this context, the one who would patiently keep silent would be the one who waited on the vengeance of God. The faithful righteous, therefore, believed the prophets concerning the coming judgment of God on those who had oppressed them. The destruction of their oppressors was their liberation. When the northern kingdom was destroyed by the Assyrians, the rich and their possessions were taken and the poor were left in the land to care for the land. 5:14,15 The remnant of Joseph: Amos turned to the righteous with this note of encouragement. They must continue to seek and love good. After Tiglath-pileser swept through the northern kingdom in 732-31 B.C., he left only a remnant of Ephraim in the land. The remnant were the poor who were to farm the land for the Assyrians. 5:16,17 Pass through you: When the Lord passed through the land, there was destruction (See Ex 12:12). In this case, He passed through the land with the Assyrian army. The dead would be so prevalent that the farmers would be called to mourn over their dead relatives in the cities. The professional mourners would be hired to lament both death and destruction (See Jr 9:17,18; Mt 9:23). 5:18-20 Day of the Lord: There were those who thought that they could escape the judgment of God because they were the chosen of God. The day of the Lord would be destruction of the enemies of Israel, but salvation for Israel. In this case, the opposite would be true. Israel would be destroyed and the enemies of God's people spared as the conquerors. The wicked of Israel were caught in a trap. In fleeing from the lion, they were caught by the bear. For those who are disobedient to the Lord, the day of the Lord was a day of doom. 5:21-27 The assemblies and offerings of the people had become heartless ceremonial performances. They were a socially unjust society carrying on with the rituals of religiosity that meant nothing to God. Obedience to ceremonies could not make them righteous before God. God asked them to take from His presence those ritualistic ceremonies they presumed would justify their unjust ways. If they would be righteous before God, they must repent of their oppression of those they exploited for their own gain. Ceremonial acts of worship do not make one righteous before God. Acceptable worship comes from the heart of the sincerely devoted, not from the performance of acts of religiosity. Wilderness forty years: The answer to the question was that they did not faithfully offer themselves to the Lord throughout the forty years of wilderness wanderings. But you have borne the shrine: While
Chapter 6 6:1-7 At ease in Zion: The rich were oblivious to the impending calamity that was approaching. Not only did they place their trust in the false security of ceremonial religious practices, but also in their wealth. They flaunted their wealth, thinking that it would deliver them from their enemies. They did not realize that it was their wealth that their enemies sought. Amos reminded them that they were no more important than Calneh and Hamath of Syria and Gath of Philistia, which cities had already fallen to the Assyrians. The selfindulgent leadership of Israel manifested little wisdom. As they indulged in the luxuries of consuming their wealth upon themselves, the Assyrians were building an army that would within forty years bring to an end the northern kingdom of Israel. This prophecy was made during the reign of Jeroboam II, a time of great prosperity in the northern kingdom. It was during this time of great prosperity that the prophecy of their doom was made. Thus the people never believed that such a wealthy kingdom as Israel could fall. The problem with the sense of security that comes through wealth is that wealth is never secure. Wealth always lessens the importance of God in one's life. The greater the wealth, the less one depends on God. The poor are thus blessed because their true sense of security can be found only in God. 6:8-14 Pride of Jacob: Israel found their security in their riches. But God had set Himself against their riches, and thus would take them down when they were materially strong. Israel's pride was in her self-sufficiency, not God. As in the days of Solomon, Israel began flashing her wealth before the nations. Within five years after the death of Solomon, however, Egypt invaded Judah and took all the treasures of the royal palace and temple. The same was about to happen in Israel. Because she took pride in her wealth, God was about to take her wealth away. Burns the bodies: It was the custom of the Israelites to bury their dead. But during the invasion that would come, the number of dead would be so great that they would have to burn the bodies. Keep silent: After removing the bodies from houses, they would not dare mention the name of the Lord, lest He hear and bring on more calamity. Gall ... wormwood: The social order of Israel was in moral chaos before God brought on them the calamity of the Assyrian invasion. That which they thought was justice was actually the bitterness of gall. And that which they believed was right was actually poison to society. Lo Debar ... Karnaim: The Hebrew word Lo Debar means "nothing." Karnaim means "horn." These were towns east of the Jordan that were taken by Jeroboam II. They were insignificant towns, and thus easily taken. Amos uses the names of the towns to signify their overconfidence in their military strength. Though they had
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confidence in taking two insignificant cities, they would stand no chance against the mighty Assyrian army. The Assyrians would overwhelm them from the northern borders of Israel (Hamath) to the southern borders near the Dead Sea.
of the people. He was not called to be a prophet because he sought the salary of a prophet. Amaziah, therefore, could not question his motives. And in fact, in the context, Amaziah never condemned Amos for speaking lies, neither did he speak against what Amos was saying. He simply threatened him that he should flee, for he knew that if what Amos was saying came true, then he was out of a job. Your wife ... your sons and your daughters: This tragedy that would come in Amaziah's family was a prophecy from God. Amaziah would die when Israel was invaded. His children would die, thus terminating his posterity, for none of his descendants would return from captivity. His land would be divided and given to others. The calamity that was coming would be the end of the house of Amaziah.
Visions Of Judgment
(7:1 – 9:10) Outline: (1) Visions of judgment (7:1 – 8:3), (2) Sin and judgment (8:4-14), (3) Prophecy of restoration (9:1-15)
Chapter 7 VISIONS OF JUDGMENT 7:1-9 Locust swarms: This first vision of Amos pictures the locusts coming at the time when the rains came on the crops in their final stage of growth. There was great hope for a good crop, and then the locusts would devour it. The state possibly took in taxes their portion of the crops from the first cuttings, while the people were left with the remainder. The coming of the locusts stripped the crops bare, and thus the prophecy was a judgment of God against the sustenance of the nation. The self-sufficiency of the nation was attacked through blight before the arrival of the Assyrians. Fire: The second vision was of drought. Drought had set in and thus fire raged across the land to devour what was left from the locust devastation. Plumb line: This third vision was in reference to the moral character of the people. Locust plagues and drought were natural phenomenon that occurred in the natural environment in which the people dwelt. The plumb line was used to measure how straight a wall was to be built. In this vision the plumb line was used to measure the moral integrity of the people. They were measured and found wanting. The final judgment, therefore, came upon the people because of their moral degradation and apostasy from God. High places: The people had built for themselves locations that manifested their apostasy from God. These symbols of religious apostasy indicated that they had turned away from God, and thus could not stand when measured by the law of God. Regardless of their religiosity, they had fallen from the word of God. 7:10-13 Not able to bear all his words: The conspiracy was not a military uprising, but a pronouncement of the judgments of God. Amaziah was a religious leader who was on the payroll of the state, and thus brought charges against Amos before the state. He not only saw his payroll in jeopardy, but also the continuation of his position with the people, for Amos was bringing words of condemnation upon Jeroboam and the state. Amaziah thus considered Amos' words against the government to be treason. Flee: No true prophet of God would flee in the face of danger. If Amos was a coward in character, then certainly God would never have chosen him to bring harsh and direct judgments on the house of Israel. In times of apostasy, God must have strong men who stand up and teach the word of God to those who have turned their backs on the truth. 7:14-17 I was no prophet: Amos was not a prophet who represented the institution of professional prophets. He was a simple farmer whom God had chosen from outside the prophetic professionals. Thus Amos was saying to Amaziah that his financial well-being did not depend on the contributions
Chapter 8 8:1-3 Basket of summer fruit: This fourth vision depicts the summer fruit that had been picked. The picked fruit would eventually become rotten, and thus be discarded. Israel was ripe and ready to be discarded. I will not again pass: Though He had passed over them in the past and not brought judgment and destruction, the time of passing over without judgment had come to an end. It was a time for judgment and destruction. The destruction would be so great that the land would be defiled because of so many dead bodies. With silence: During the time of devastation, there would be no hope of deliverance. It would be useless for them to cry out to the Lord for deliverance (Zp 1:7; compare Hk 2:20; Zc 2:13). 8:4-6 Sabbaths: The Sabbath was given as a sign of the covenant between God and Israel. When they rested from their work on the Sabbath, they ceased from honoring the conditions of the covenant. In their greed, they exploited the poor. They saw the Sabbath rest as a day wherein they could receive no profit from trading. The greedy merchants did not want to give their poor laborers a day off. Dishonest scales: Cheating merchants were a sign of a morally degraded society. They overcharged the buyers in order to oppress the poor. The poor farmers received little for the goods that they sold to the rich who dwelt in the cities. The rich thus increased the poverty of the poor. Buy the poor: By increasing the poverty of the poor, they forced the poor to sell themselves into slavery in order to pay back that which they needed for daily sustenance. 8:7-10 I will never forget: When God refuses to forget, He will bring to judgment those who commit crimes against their fellow man. In this context, He would not forget the exploitation of the poor that the urban rich had committed against the rural poor. Land tremble: God brought judgment through earthquakes. Rise up like the Nile: As the Nile yearly rose up to flood the land, so God's judgment would rise up against the wicked. Cause the sun to go down: As an eclipse would bring darkness over the land, God would bring down the rulers of the land who allowed social evil to prevail among the people over whom they had responsibility. The purpose of government is to protect and work for the people (See comments Rm 13:17). But when government exists for its own benefit, then it has lost sight of its purpose. Sackcloth ... baldness: These signs of mourning and lamentation would be over the death of the
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captivity. As He worked among the nations, He brought nations as the Ethiopians, Egyptians, Philistines and Syrians into existence. The house of Jacob: Amos' prophecy goes beyond the termination of the northern kingdom. Judah, the southern kingdom, is also in the prophecy of judgment. She too would be brought to an end. Sift ... among all nations: Through the Assyrian and Babylonian captivities, God would send His people as captives into many nations. When the Medo-Persian Empire would eventually conquer all the nations to which the Jews were sent, God would relocate them to the land of Palestine. However, only a faithful remnant would be restored to the land in order to establish the racial identity of Israel for the fulfillment of the prophecies to the fathers (See comments Et & Ne). 9:11,12 Within the prophecy of calamity, there was a prophecy of restoration. Because of James' quotation of this prophecy, its final fulfillment was in the establishment of the church (See comments At 15:16-18). Tabernacle of David: This is a metaphorical statement that refers to the church of the living God, the manifestation of the spiritual Israel on earth. This prophecy has been fulfilled according to the quotation of the prophecy by James in Acts 15. All the nations: See comments Mt 28:19,20; Mk 16:15,16. The building of the tabernacle would be through the preaching of the gospel to the nations. As all those of all the nations throughout the world were obedient to the gospel, the tabernacle (the church) would be built throughout the world. 9:13-15 God would return the captives of His people and restore their fortune in their land. There was a literal fulfillment of this prophecy after the conquest of the Babylonian Empire. The repentant remnant was restored to the land and the Israelites once again lived off the bounty of the land. Never again be pulled up: In view of the Messianic prophecy of verses 11 & 12, we could conclude that the Messianic prophecy continues into these final verses. Since God terminated independent national Israel with the captivity, the permanent restoration here to the land was not in reference to national Israel, but to the spiritual Israel of God, the church. The church would never be taken from their spiritual foundation in Christ (Compare comments Jn 10). Biblical interpreters must keep in mind that the land promise to Abraham was valid only until God accomplished His eternal plan through Abraham (See comments Gn 12:1-3). God promised that the Blessing that would bless all nations would come through the seedline of Abraham. Genesis 3:15 was in the background to this promise. In order to bring into the world the Blessing that would crush the head of Satan, God worked through the seed of Abraham in order to build the nation of Israel. In order for the nation of Israel to exist, they needed a land. God blessed the nation with the land of Palestine until the fulfillment of all promises and prophecies that were made in reference to the coming of the Seed of woman who would bless all mankind. When Jesus came, therefore, national Israel was dissolved in Christ (See comments Gl 3:23-26). Since God does not now recognize a national Israel with whom He has a special covenant relationship, then there was no need for a land possession for Israel after the coming of Christ and the establishment of the spiritual Israel in Christ.
nation. Israel, the northern kingdom, would die as an independent nation in the land of Palestine. The Assyrian destruction of Israel would bring to an end the independence of the ten northern tribes, as the southern kingdom would be brought to an end in 586 B.C. when they were taken into captivity. 8:11-14 Famine ... of hearing the words of the Lord: No greater loss of opportunity could be experienced by man. They had already forgotten the law of God (Hs 4:6). They had rejected the law, and God took away the prophets. In the time of their destruction when they would seek God for deliverance, there would be no answer from God. They would thus faint because of their lack of spiritual nourishment from the word of God (Compare comments At 20:32; 1 Tm 4:6). Sin of Samaria: They had given themselves over to idolatrous religiosity. Dan ... Beersheba: These were generally posted as border cities of the northern and southern extremities of the land of the twelve tribes. In this statement Amos goes beyond the judgment of the northern kingdom alone. Judah was brought into the prophecy of condemnation because she too was guilty of the idol worship that had infested all Israel. Therefore, she too would suffer the destruction of her independence as a nation within Palestine. With the final captivity of the remnant of Israel in Palestine through the destruction of Jerusalem in 586 B.C., the independent national Israel came to a historical close. Israel would never again be restored as a God-recognized independent nation in the promised land. A repentant remnant would be restored to the land after the fall of the Babylonian Empire, but only the Israelites as a race of people would be restored to land that was occupied by the Medo-Persians. After the Medo-Persian control of the land, the land would be occupied by the Greeks, and finally by the Romans. During the time of the Roman control of the land, the consummation of Israel in the church through Jesus would come to pass (See comments Gl 3:7,23-26; 6:16). There is a modern-day independent Israel in the land of Palestine. However, this nation was not established by God in order to bring the Messiah into the world. The Messiah has already arrived.
Chapter 9 PROPHECY OF RESTORATION 9:1-4 This fifth vision of Amos was one of final judgment on the nation. The nation could not escape the calamity that was to come. Though they would seek to escape by fleeing, God would find them in order to bring judgment upon them. Since God is omniscient and omnipotent, no one can hide from His presence. God's judgment would start at the altar and spread to all the nations. 9:5,6 In this doxology, Amos magnified the transcendent God who prevails over His creation (See 4:13; 5:8; 8:8). Rise up ... drown: When God rises up, He brings judgment that will overwhelm those of His creation as a flood of waters. No one will escape (Compare 2 Co 5:10). Waters of the sea: God calls on the nations to flood over His people. Through the proxy of the nations, God brought judgment on both the northern and southern kingdoms of Israel. 9:7-10 The Lord was the God of all nations, for all nations find their birth in Him. He brought Israel out of Egyptian
558 Obadiah Dickson Teacher's Bible Commentary
Obadiah
WRITER
nature of the book, we would conclude that he was patriotic to his people, and thus he had great consternation toward Edom for what they had historically done toward the Israelites in their times of calamity.
Of the thirteen men known as Obadiah in the Old Testament, we cannot identify any as the Obadiah of this book. All we know about him is found in this book. The name Obadiah means "servant of the Lord." From the
DATE
Obadiah probably delivered his message during the final conquest of Jerusalem when Israelites fled from Jerusalem and Judea, and subsequently, were captured and sold into slavery by the Edomites. However, some affirm that the date of Obadiah's prophetic ministry and writing of the book was around 845 B.C. Since Obadiah does not mention the total destruction of Jerusalem, and the final captivity of the southern kingdom, it is assumed that the book was written during one of the invasions of Judah. Since earlier prophets alluded to portions of Obadiah, it is assumed that Obadiah's ministry would have taken place before the prophetic ministries of both Amos and Jeremiah (Compare Am 1:6 to Ob 6; Am 9:2 with Ob 4; Am 7:12 with Ob 19; Jr 49:7-16 with Ob 19). However, the nature of the message indicates that Obadiah was delivering final judgments on Edom for all the antagonism that she had committed against Israel in the past. Since these final judgments would include all their sins against God's people, we would conclude that the message was delivered after the final fall of Judah in Palestine at the time of the destruction of Jerusalem in 586 B.C., and contemporary with Jeremiah.
The book was written at a time when the Israelites were suffering at the hands of the Assyrians. It was a time when Jerusalem had been plundered, and the Edomites seem to have taken part in the plundering (Ob 11). They took delight in the hardships of the people of God, conspiring with the enemies of Israel (Ob 12). At one time when the Israelites were fleeing their aggressors, the Edomites blocked their escape and sold them into the slavery over their conquerors (Ob 14). Except for the final conquest of Jerusalem in 586 B.C. by the Babylonians, it is difficult to determine the period of national calamity during which Obadiah gave his message. There were four different occasions when Jerusalem and Judea were under attack by foreign invaders. Shishak, king of Egypt, took the city during the reign of Rehoboam in 926 B.C. (1 Kg 14:25,26; 2 Ch 12:1-12). During the reign of Jehoram, the Philistines and Arabians plundered the city in 848-841 B.C. (2 Ch 21:16,17). Jehoash, the king of the northern kingdom, defeated Amaziah, king of Judah, in 790 B.C. (2 Kg 14:8-14; 2 Ch 25:17-24). And finally, Nebuchadnezzar destroyed Jerusalem and the temple in 586 B.C. (Jr 52:12-17).
HISTORICAL BACKGROUND
that they were not to take any of the territories of the Edomites (Dt 2:1-8). God even gave a provision that after three generations, an Edomite could become a part of the assembly of Israel (Dt 23:7,8). However, because of the great animosity that the Edomites harbored toward Israel, they were the continual antagonists of Israel. Therefore, because of their evil behavior toward Israel, God condemned them to termination as a nation (See Is 34:5-7; 63:1-4; Jr 49:17; Ez 25:12-14; 35:1-15). The irony of the confrontation between the Edomites and the Israelites was in the appointment of Herod in 30 B.C. by Octavion, Caesar of Rome, to be the king over Judean territories. Herod was a descendant of the Edomites, for this reason he was never accept as a true king over Israel.
Understanding the historical relationship between Edom and Israel helps us understand the animosity that the Edomites had toward the Israelites. Isaac had twin sons, Jacob and Esau (Gn 25:2-26). When the two boys were grown, by deceit, Jacob obtained Esau's birthright (Gn 25:27-34; 27:1-45). This was the beginning of Esau's resentment toward his brother. It seems that Esau's anger was passed on to his heritage that came from his loins (See Am 1:11; Ml 1:2-5). Esau became the father of the Edomites, and Jacob the father of the Israelites. When Israel came out of Egyptian captivity, they were admonished not to abhor their brethren, the Edomites (Dt 23:7). However, the Edomites refused to allow Israel to pass through their land on their way to the promised land (Nm 20:14-21). Nevertheless, God commanded Israel
mor: Obadiah may be referring to a proclamation by another prophet of God (See Jr 49:14). Ambassador: A messenger had been sent out to the nations to stir up animosity against Edom. Reference here could also be to the general animosity against the Edomites because of their unfriendly spirit with all
Outline: (1) Judgment of Edom (1-9), (2) Reasons for judgment (10-14), (3) The day of the Lord (15-21)
JUDGMENT OF EDOM 1-4 Vision: See Is 1:1; Jr 14:14; Ez 7:26; Nh 1:1. Ru-
559 Obadiah Dickson Teacher's Bible Commentary
other nations. If this was true, then God was working among the nations in order to bring about His judgment on a nation that had worked against His Messianic mission through the nation of Israel. I will make you small: God's judgment of the Edomites would terminate them as a nation, but preserve a few for the sake of heritage. Dwell in the clefts: The security of Edom, was because Petra, or Sela, was located in a rock valley. It could be accessed only through a deep ravine that was about five meters wide, with rock walls on each side that extended upwards about sixty meters. Because of its secure entrance, it was almost impossible for any invading army to conquer the city. The Edomites thus enjoyed a natural protection from all invading enemies. Their impenetrable capital, therefore, led them to be arrogant concerning their existence as a nation. It was from this advantage point that they controlled the trade routes between Africa and the northern countries that passed through Palestine. Eagle ... stars: Edom became arrogant because of her strategic location (See Ez 35:13). Nevertheless, God would bring the Edomites down because they had been the enemies of His people. 5-9 Thieves ... grape gatherers: If thieves came through to steal, they would leave something. Even raiders on vineyards would leave something for the owners. However, God would leave nothing when He came through with His judgment. Esau: The father of the nation stands for the nation. Esau's heritage had little respect among the nations because of the legacy that he had passed on to his descendants. Ransacked: The nation would be stripped of everything. She would be left a desolate nation, and thus abandoned. Men who were at peace with you: Edom would fall through treachery. Those with whom she had made alliances would turn on her, and thus there would be no major battles or calamity that would befall the capital. God would bring down this nation through a process of international events. The Edomites as a nation would disappear from the civilizations of the world by a dissipation of their race among the nations. What eventually happened in the history of the Edomites was that in the 6th and 5th centuries B.C., the Edomites were eventually forced from their country by the Arabians who migrated westward from Arabia. Many Edomites eventually settled in the southern regions of Palestine, from which group came the family of Herod the Great whom Octavion eventually established as a king over Judea before the birth of Jesus. Thus through migration, the Edomites were dislodged from their secure location in the rocks of the Sinai Peninsula. Teman: This was the primary city of Edom that was located only a few kilometers from the naturally fortified city of Petra.
the Edomites stood idly by when Jerusalem was under siege, her indifference made her a partaker with Nebuchadnezzar's army. To make matters worse for the Israelites, the Edomites took part in the plundering of the city of Jerusalem after it fell to the Babylonians. From the text, it seems that the Edomites even aided the Babylonians as they plundered the city. Stood in the fork: In some way the Edomites collaborated with the Babylonians in both plundering the city and in making sure that the escaping Israelites were taken into captivity by the Babylonians. By behaving in such a treacherous manner, the Edomites possibly sought to save themselves from the Babylonians. They thus sacrificed their brother for the purpose of saving themselves from destruction (See Jr 49:7-22; 2 Kg 24).
THE DAY OF THE LORD 15-18 Day of the Lord: This was a great day of calamity that came from the Lord on those against whom the Lord had set His judgment (Jl 1:15; 3:14; Zp 1:7). In this judgment against Edom, the judgment was more than a victory of one nation over another. It was against the Edomite race. Return on your own head: The Edomites would reap what they had sown (See Mt 6:14,15; 18:21-35; Lk 6:31; Gl 6:7-10; Js 2:13). Swallow down: The Edomites would be devoured by the nations of the world. They would be devoured to the point that it would be as if they never existed as a nation (See Jr 25:15-28). Deliverance ... holiness: The surrounding nations that persecuted and were antagonists against Israel would go out of existence as independent nations. Some would cease to exist as a race of people, being assimilated into the races of conquering nations. But the Israelites would continue to exist in history, though not as an independent nation within the borders of Palestine. Israel would continue to exist in holiness in the sense that she would remain separated from the nations of the world. She would maintain her identity as a people. Possess their possessions: When the Jews returned from Babylonian captivity in 536 B.C., the Medo-Persian Empire allowed them to take possession of their former lands. However, the returnees were still under the control of the Medo-Persian Empire. God, through the Medo-Persian Empire, protected the land rights of the returned Jews. God used foreign nations as the Assyrians and Babylonians to discipline Israel. But He also used foreign nations as the Medo-Persians, Greeks and Romans to protect His people in the land. God knew that His people after their return from captivity would never be a strong military nation, and thus He used other nations in order to preserve the Jewish race until the coming of the Messiah, at which time He dissolved physical Israel into spiritual Israel, the church (See comments Gl 3:26-29). Not be any remaining ... of Esau: As a race of people who would be identified as a nation, the Edomites would cease to exist (See Is 11:13,14). House of Jacob: After the Babylonian captivity, the northern and southern kingdoms of Israel would be restored as one nation (Js 1:1; Ez 37:16-22). 19-21 The south: Or, the Negev. When the Israelites went into captivity, the Edomites arose from their territory and claimed some of the lands of the Israelites. But this would be reversed when the Israelites were allowed to return to Palestine
REASONS FOR JUDGMENT 10-14 Against your brother: Obadiah lists the sins of the Edomites against the Israelites, their brethren. When the Israelites were oppressed, the Edomites took advantage of their calamity. Edom's sins involved unloving acts of antagonism against Israel (See Nm 20:14-21). These acts of antagonism reached their climax when Jerusalem fell to the Babylonians in 586 B.C. It was a time when the Edomites stood afar off, waiting for the city to fall. You were as one of them: Because
560 Jonah Dickson Teacher's Bible Commentary
by the Medo-Persians, who at the time in 536 B.C. controlled all the land of Palestine, and lands reaching down into Egypt. The captivity ... of the children of Israel: Reference here is to the captives of the northern kingdom of ten tribes that were taken into Assyrian captivity in 722/21 B.C. Captivity of Jerusalem: These would be those Israelites of Judah who were taken into Babylonian captivity in 586 B.C. All the captives of Israel, therefore, whether of the Assyrian or Babylonian captivities, would be returned to reclaim their possessions in the land of Palestine. There would thus be a restoration of a
remnant of all twelve tribes. However, the Edomites would lose their land possession, never to be claimed again. Saviors: The wise rulers of the returned Israelites would be made rulers over any remnants of the Edomite race. The kingdom will be the Lord's: Verse 21 seems to be Messianic in the sense that from Israel would come the Savior who would be King of kings and Lord of lords (1 Tm 6:15). He would reign over all people, including any remnants of the Edomite race (Compare Ps 22:28; 103:19; Zc 14:9; Rv 11:15; see comments Ep 1:2023).
Jonah
WRITER
The writer of the book does not specifically name himself as the writer. We assume he is the writer from the statement that is made of the writer in 1:1. He was the son of Amittai. His name means "dove." He was from Gath-hepher in the territory of Zebulun in northern Israel. His ministry took place during the reign of Jeroboam II who was king of the northern kingdom of Israel. The ministry of Jonah began after Elisha. He was contemporary with Amos and Hosea who prophesied in the
northern kingdom, and Isaiah and Micah who ministered in the southern kingdom. The contents of the book point out that Jonah was very patriotic to the Israelite people. However, his patriotism led him to be somewhat prejudiced in relation to concern for the salvation of other peoples. By this time in the history of the northern kingdom, the Israelites had long forgotten their responsibility of being a light to the Gentiles. Instead of reaching out to the nations with their belief in the one true and living God, they had become very introverted culturally.
DATE
The reign of Jeroboam II began around 782 B.C. Since Jonah's ministry was during the reign of this king, then Jonah's ministry took place at the end of the north-
ern kingdom. The north would fall to the Assyrians in 722/21 B.C. The book was possibly written, therefore, during the latter part of the reign of Jeroboam II.
BOOK
Since the ministry of Jonah to Nineveh took place in the latter years of the northern kingdom, then we understand why God sent Jonah to Nineveh. Through the prophets Isaiah, Amos and Hosea, God revealed that He was sending His people into Assyrian captivity. In order to prepare the way for them, He wanted Jonah go to the Assyrian people and preach repentance toward the one true and living God. Jonah was the religious cultural bridge to bring the hearts of the Assyrians closer to God in preparation for the coming of the Israelite captives. It seemed that Jonah did not understand this mission, and thus he manifested this resistance to God's call to go to Nineveh. Though Jonah knew that his fellow prophets had stated that the northern kingdom was going into Assyrian captivity, he did not want to give the Assyrians any opportunity to escape the impending threat that was coming within forty days of his arrival in Nineveh. He did not want to give Israel's enemies any advantage of salvation by giving them the opportunity to repent. Nevertheless, God accomplished his mission through the reluctant prophet, and thus spared the inhabitants of Nineveh from the approaching danger of destruction. The irony of the story of Jonah is that the Assyrian
king and people repented in sackcloth and ashes in response to the message of Jonah, while at the same time the kings and people of the northern kingdom of Israel would not repent in response to the preaching of Jonah, Amos, Hosea and Isaiah. At this time in history, God's people had digressed so far away from the knowledge of God that the pagan nation of Assyria to whom Jonah was sent to preach was more responsive to the message of God than God's people (See comments Hs 4:6). The lesson of the book of Jonah is that God's people can become so arrogant and withdrawn, as they were in the years of Jeroboam II (See comments of Am), that they are beyond repentance. In the case of Assyria, God had to raise up people who would carry on with the message of the one true and living God in order to bring Israel out of idolatry. Jonah is an example of the preachers of God's people who become so self-consumed with their ministry with the people of God that they, as Jonah, fight against God's mission to go out to those who would be sincerely repentant if they only had an opportunity to hear the message of the good news of God. There are many lessons we reap from the book of Jonah. But this important lesson is evident throughout the book, teach-
561 Jonah 1 Dickson Teacher's Bible Commentary
to whom we are sent to preach the gospel (Mk 16:15,16). Our gospel mission is to the world, not to ourselves.
ing us that as the people of God we must never become so consumed with ourselves that we withdraw from those
something more severe about this storm, for the ship was about to break up. The situation was so perilous that each sailor began to plead to his own god for deliverance. They then threw overboard the cargo in order to lighten the ship. While all this turmoil was transpiring, Jonah was fast asleep. O sleeper: Jonah was not only sleeping, he was in a deep sleep, totally unaware of the danger in which all on the ship were in. Your God: The Hebrew word here refers to all gods in general. The sailors were all religious, believing in the gods of their imagination and particular nations. To them, the God of Israel was only one god among all the gods of the nations. Cast lots: The fact that sailors cast lots indicated that they did not believe that this was an ordinary storm (See Nm 26:55; Ja 7:14; 1 Sm 10:20,21; At 1:26). We would correctly conclude that God determined the results of the casting of the lots, for the lot fell on Jonah. Made the sea: The One who was the creator of all things was at this time creating a situation wherein His prophet would repent of his lack of submission to His will (See Ps 8:1-4; 65:5-7; 107:23-32; 139; compare Mk 4:35-41).
The Flight Of Jonah
(1:1 – 2:20) Outline: (1) Flight from responsibility (1:1-14), (2) Overboard and overpowered (1:15 – 2:10)
Chapter 1 FLIGHT FROM RESPONSIBILITY 1:1-3 Though the mission of Jonah that is revealed in the book was specifically to the city of Nineveh, his ministry as a prophet extended over several years (2 Kg 14:25). Go to Nineveh: This capital of the Assyrian Empire has been estimated to have had a population of almost 650,000 people at the time of Jonah's ministry. The administrative district of the city with all its suburbs was at least 75 kilometers in circumference. The inner city was surrounded by a wall that was approximately 30 meters wide at the top. There was a great temple in the city and a library that is believed to have contained over 10,000 tablets of ancient writings. Wickedness: The sinful actions of the Ninevites were evidently well known among the Near East nations (See comments Nh). We would assume that Jonah had some apprehension about going to this city because of her wickedness. Since he was a prophet from Israel, he may have felt threatened by those of this foreign nation that would in the years to come, bring down destruction on the northern kingdom of Israel. Jonah rose up to flee: Jonah later confessed that he fled because he feared that Nineveh would repent (4:2). The Assyrians were the future captors of Israel, and thus Jonah did not want to give the Assyrians the opportunity to repent and be saved by a gracious God. If they repented, then God would spare the city from destruction. During his ministry to the northern kingdom of Israel, the northern kingdom under Jeroboam II prospered greatly. It may have been that Jonah was living in a time when he did not want to be seen as a prophet who encouraged any of the enemies of Israel. His prophecy to a foreign nation would possibly have been viewed by those in Israel as unpatriotic, and thus disadvantageous to the well-being of Israel. Through the prophets, the Israelites had been warned of their future fall to a nation that would invade from the north. It may have been that Jonah did not want to be a part in aiding any nation to the north of Palestine. The reasons for Jonah's flight from his commission were complicated, but great enough to make this prophet of God to flee from his responsibility to all those who would be responsive to the message of God. From the presence of the Lord: Jonah certainly knew that he could never escape the presence of the God who is everywhere. Whatever his reasons for going to Tarshish to the west, it was in the opposite direction from where he was commissioned to go to Nineveh to the east. Tarshish: This may have been a Phoenician colony that was in Spain (See Is 23:1-12; Ez 27:12,25). 1:4-9 Sailors were afraid: These sailors had experienced storms before in the Mediterranean Sea. However, there was
OVERBOARD & OVERPOWERED 1:10-17 Exceedingly afraid: They concluded that if the God of Jonah could cause such a great storm at sea, then certainly He was a God that must be feared. They thus could not understand why Jonah would have offended such a God. During the time of the casting of the lots, and the questioning of Jonah, the storm increased. Cast me out into the sea: It seems that Jonah also realized that there was no hope. His valiant request manifested that there was no hope for anyone lest he sacrifice himself for them. He knew that God was the cause of the storm. Cried out to the Lord: The sailors at this time changed in using a generic term in reference to the God of Jonah, to the specific reference that the Jews used, Jehovah God. The response of the sailors reveals that God used the flight of Jonah and the storm to convert a ship of sailors. At least the sailors realized that no one could flee from the God in whom Jonah believed and had been commissioned (See Ps 139:7-10). Cast him into the sea: Though they were reluctant to fulfill the request of Jonah, they obviously realized that they were all going to perish. The sea ceased: See comments Mt 14:22-33. These sailors had the same response to the calming of the sea as the disciples of Jesus when He calmed the sea. They realized that the God of Jonah had control of the seas. Regardless of Jonah's flight from his missionary responsibilities to Nineveh, he here became a witness to the wonders of God among a group of sailors who had previously believed in pagan gods. Prepared a great fish: It is not necessary to compare this great fish with any known whale that exists today. The record states that God prepared a special fish for this mission. The God who created all things could certainly create a dwelling for Jonah in order to give him time to come
562 Jonah 2,3 Dickson Teacher's Bible Commentary
context, reference was to the complete administrative area of Nineveh. Including all the suburbs, the city expanded to an distance of at least 75 kilometers in circumference. Three days' journey: It is difficult to determine the correct understand of the Hebrew text at this point. Some translators have suggested that the size of the city given in this contexts meant that it took three days to walk around the city. Others have suggested that the meaning here is in reference to the time that Jonah spent in preaching within the city. If this is the meaning, then Jonah would have probably stopped at different locations within the city in order to preach his message during the three days.
to his senses. And since Jesus confirmed this event as a historical fact, then we cannot deny the facts of the event itself (Mt 12:40).
Chapter 2 2:1-10 In confessing and promising obedience, Jonah praised God for His deliverance from the depths of the sea. His prayer in the belly of the big fish, while entangled with sea weeds, was a prayer of repentance. He realized that his life meant nothing if it was not given in obedience to the will of God. Sheol: In Hebrew theology, this was the realm of the dead. The situation in which Jonah was at the time of his prayer of lamentation, was as if he were dead (See Ps 88:3-12; 120:1; 142:1; compare Lm 3:55-58). You had cast me: These statements were written after the events that led up to Jonah being vomited out on dry land. Jonah concluded that all his ordeal was the work of God. He realized that God used his ordeal to bring him to repentance and acceptance of his mission to Nineveh. Out of Your sight: Because of his disobedience of the commission to go to Nineveh, Jonah realized that he was cast out of favor by the omnipresent God. I will look again: Repentance was in his heart. It was if he were saying that he would obey the mission if delivered from the situation. I remembered the Lord: When in a time of despair, Jonah did not accuse God of some injustice. He acknowledged his sin that brought him to the calamity in which he was. Forsake their faithfulness: Those who have given themselves over to the imaginations of their own misguided knowledge of the God, will not in the time of calamity, know the God to whom they should voice their repentance (Compare comments Hs 4:6). Voice of thanksgiving: Because he realized that he was the victim of his own disobedience, Jonah voiced thanksgiving to God for His deliverance. I have vowed: We would conclude that Jonah was delivered from the belly of the fish because he repented, and thus promised God that he would assume his commission to go to Nineveh. He thus did not go back on his word, for from the dry beach he headed for the destiny that God had given to him.
A NATION REPENTS 3:4-10 Yet forty days: This would not be the totality of Jonah's message, but the overview of the message that he said to the people. Nineveh was a vile city of wickedness. Since the judgment was to come within forty days, then certainly there must have been some impending threat by foreign powers that was about to overrun the city. With the stimulus of the prevailing threat, and the message of Jonah, the king and people knew that there was only one recourse, and that was repentance. The people of Nineveh believed: More is involved in this repentance than what is said. Jesus said that they "repented unto the preaching of Jonah" (Mt 12:41). They not only repented of their vile wickedness, but turned in obedience to that which Jonah preached. Their repentance involved a change in behavior, not simply a change in thinking. Thus the Israelite prophets, whose message would not change the lives of their own people, changed the lives of those who were not God's chosen people. The nation that would eventually become the captors of God's people were more receptive than those who were God's chosen people. For this reason, the testimony of the Ninevites' repentance would rise up in judgment against all those who would refuse to repent (See comments Mt 12:38-41). At this time in history, the northern kingdom of Israel had become so resistant to the preaching of the prophets that they were more hardened to the word of God than those who took them into captivity. Restoration movements to the word of God, as was Israel when delivered out of Egyptian captivity, can sometimes move so far away from their dedication to the word of God, that they become less receptive to God's word than those who have never had the opportunity to hear the truth of God's word. Turn from his evil way: The mission of Jonah was not only to manifest God's concern for the Ninevites, but to prepare the way for God's people. If we accept the early date of Jonah's ministry, then the purpose for Jonah's mission was to prepare the way for the captivity of the northern kingdom of Israel. Later in history when God took the southern kingdom into Babylonian captivity, He also prepared the way. He sent Daniel and his three friends to Babylon several years before the fall of Jerusalem in 586 B.C. (See comments Dn). God cared for His people while they were in Palestine, as well as while they were in the lands of their captors. Nineveh will be overthrown: The Ninevites were shocked by the possible fall of their empire, and thus the receptivity of the people was made possible by the work of
Recommissioned
(3:1-10) Outline: (1) Obedience to the mission (3:1-4), (2) A nation repents (3:5-10)
Chapter 3 OBEDIENCE TO THE MISSION 3:1-3 Go to Nineveh: This was Jonah's destiny. His ministry of preaching was without social challenges within his own homeland. However, God's commission that he go into a foreign culture and preach to Gentiles at first seemed too great for a culturally introverted Jew. Nevertheless, the bigoted Jew made his way to Nineveh, fulfilling his calling to preach repentance to a people whom God also loved. Exceedingly great city: Jonah would have certainly been impressed with the size of Nineveh. Archaeological investigations have revealed that the inner walls of the city were about ten kilometers in circumference, having about 1,500 towers. In this
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God to bring them closer to the world view of the Israelites. Their repentance, therefore, paved the way for the coming of many captive Israelites into their culture after the 722/21 B.C. conquest of the northern kingdom. Sackcloth ... ashes: Sackcloth was a coarse garment made of goat's hair. The garment was worn by those in mourning (See 1 Kg 20:31; Is 15:3; Jr 49:3; Ez 27:31). When an individual was in deep mourning, he would sit in ashes, indicating the worst possible emotional condition in which one was at the time of mourning. God relented of the calamity: On this occasion, the Ninevites turned from their wickedness. They were thus spared the calamity that God was going to bring on them within forty days. However, this would not be the case when the city eventually fell to the Babylonians in 612 B.C. Both Nahum and Zephaniah prophesied against Nineveh before the 612 destruction. At that time, they did not repent, and thus they fell, never to rise again. It is for this reason that the early date of Jonah's ministry is to be preferred, since Nineveh was spared in reference to the threat at the time, from which threat of destruction they were spared because of their repentance. God's grace was extended to them because of their repentance, which thing God always does in reference to our repentance.
ment of the repentance of the Assyrians, Jonah pouted. Simply because one was inspired to preach the word of God did not guarantee that the preacher's character would be changed by that which he preached (See comments Gl 2:11-13). Jonah possibly felt embarrassed before his own countrymen because he had preached to the nation that the prophets in Palestine, Hosea, Amos and Isaiah, said would be the nation that would conquer them. He possibly thought that his own life might be in danger when he returned to his homeland, and thus requested that he die before returning home.
COUNSEL OF GOD 4:4-9 God asked Jonah if he had any right to be angry. In asking the question, God was stating His displeasure with Jonah's attitude. In order to illustrate the childish behavior of Jonah, God caused a gourd to grow up in order to give him shade. Once Jonah enjoyed the shade of the gourd, God caused a worm to smite the gourd. Then Jonah again wished to die. He had not created the gourd, but was displeased when it was taken away. Jonah's anger was based on his inability to separate the sinner from the sin. He should have been angry with the sin of the Assyrians, not the Assyrians themselves. In the illustration, the gourd was not the problem, but the worm. The Assyrians were people God wanted to repent. They too were people He wanted to bring into eternity. It was their sin that brought moral decay to their society. God hated the sin, but loved the sinners.
Conversation With God
(4:1-11) Outline: (1) Displeasure of Jonah (4:1-3), (2) Counsel of God (4:49), (3) God's world mission (4:10,11)
GOD'S WORLD MISSION 4:10,11 God wanted Jonah to see himself in the destruction of the gourd. He was more concerned over the withering of the gourd than over the sinful state of the thousands of people in the city of Nineveh. Should I not spare Nineveh: The question of verse 11 is not answered by God. He expects Jonah to answer the question, and thus give the correct answer. Would God be just in condemning a nation to destruction that would repent upon the preaching of His word? The answer would certainly be that He would not be a just God. On the other hand, Jonah's homeland must face destruction because they had the blessing of the preaching of the prophets, but they did not repent. God would not have been a just God to allow them to go without punishment in their unrepentant state of sin. God is not willing that any should perish (See comments 2 Pt 3:9). However, in order for Him to stand as a just God, He must exercise judgment over the disobedient.
Chapter 4 DISPLEASURE OF JONAH 4:1-3 From what Jonah states here, it would seem that he believed his fellow contemporary prophets Amos, Hosea and Isaiah who said that Israel would fall to an invading nation from the north. He surely identified this invading nation to be the Assyrians (See Hs 9:3; 11:5,11; Am 5:27). What he did not understand was the purpose for his mission. Because of his resentment against the Assyrians, he failed to understand that his mission was to prepare the culture of Assyria for the arrival of the Israelite captives who would come less than forty years from the time of his preaching. The saving of the Assyrians from the unknown impending threat that would come upon them within forty days was, to Jonah, the condemnation of his own people to destruction. He believed the prophets who said that Israel would go into captivity because of their wickedness. Please take my life: In his bigotry and resent-
Micah
WRITER
than what is mentioned in this book. He was mentioned by Jeremiah (Jr 26:18; see Mc 3:12). Other prophets also validated the authorship of Micah by quoting from his writings (See Is 41:15; Ez 22:25; Zp 3:19; compare Mc 4:1-4 and Is 2:2-4).
Micah is given credit for writing this book (1:1). This is not the Micah of 1 Kings 22:8, but the Micah from the farming village of Moresheth Gath, about thirty kilometers from Jerusalem. The name Micah means "who is like the Lord." We know nothing about Micah other
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Micah was a country prophet. At the time of his ministry, there was great oppression of the poor by the rich. Micah prophesied against the rich who were taking advantage of the poor for their own benefit. In dealing with the sins of a morally unjust society, he validated his message to be coming from the power of the Spirit of God (3:8). He was thus very confident and straightforward in his stern message to those who perpetuated the evil injustices of society. Micah was a fearless preacher of the will of God.
At the time of his ministry, Isaiah was preaching to the aristocrats in the city of Jerusalem. Micah was the country preacher to the southern kingdom, and thus remained in the rural areas. He prophesied against the northern kingdom until its fall in 722/21 B.C. He then focused on the social evils of Jerusalem, for the unrighteous rulers and religious leaders of the city were leading Judah in the same direction of destruction as their northern sister. This would again be fulfilled in the destruction of Jerusalem in A.D. 70.
DATE
Micah prophesied in the days of Jotham, Ahaz and Hezekiah, who were kings of the southern kingdom. He began his ministry before the fall of the northern king-
dom in 722/21 B.C. He continued his prophecy into the reign of Hezekiah (Jr 26:18). The book was probably written sometime between 735 and 700 B.C.
HISTORICAL BACKGROUND
Micah was called into the prophetic ministry at a time when the northern kingdom of Israel was coming to an end. The Assyrian Empire had grown strong, and was thus to be God's proxy judge of the northern kingdom. In 734-732 B.C., Tiglath-pileser, king of Assyria, led a military campaign against the Syrians, Philistia and regions of Israel and Judah. As a result, in 734 B.C. the Syrians formed an alliance with the northern kingdom in order to overthrow Ahaz who was the king of Judah. Ahaz would not join with the alliance with the Syrians against Assyria, and thus there was an effort to bring Judah into subjection in defense against the Assyrians to the north. The Assyrians had already conquered Galilee and Gilead, and had their sights set on Samaria and Jerusalem. In 722/21 B.C. they were eventually successful in their conquest of the northern kingdom, and thus Isra-
el was taken into captivity. At the same time, Judah was placed under heavy tribute that was to be paid to Shalmaneser, king of Assyria. In 711 B.C. King Yaman of Ashdod, with Judah, Moab and Edom, rebelled against the Assyrian oppression and looked to Egypt for help. Egypt did not help, and thus King Sargon of Assyria put down the rebellion, though Jerusalem was spared. In 701 B.C. Hezekiah of Judah rebelled against paying tribute to Assyria. As a consequence, Sennacherib, who was then king of Assyria, subjugated the countryside of Judah, but was not allowed by God to take Jerusalem (See 2 Kg 15:29 – 19:37; 2 Ch 28 – 32). With the death of 185,000 of his soldiers, Sennacherib returned to Assyria. However, Jerusalem remained in her sin, and thus Micah rose up to pronounce judgment against her by saying that she too would eventually go into captivity.
case of Israel, He intervened in the history of Israel in order to bring to pass the purpose for which He brought forth Israel as a nation. Since the day He brought Israel out of Egyptian captivity He was working to bring them to the fullness of times when the Christ, the Savior of the world would be born. Once this was accomplished, He would have fulfilled His promise to Abraham (Gn 12:1-3), and preserved the seed of woman until the crushing of the head of Satan (Gn 3:15). Rebellion ... sins of the house of Israel: The reason for this coming in judgment was because of the sin of both Israel and Judah. Both were losing their identity as the people of God, and thus God had to purify them through captivity in order to restore them to faith in Him. Samaria: This city would become a heap of stones in the field. Her walls would be torn down, exposing the foundation. The gold and silver of her idols would be beaten into pieces and taken back to Assyria as plunder. The treasures of her temple would be plunder for those who destroy her. Prostitutes: Because Samaria had given herself over to spiritual harlotry, the prosperity of her harlotry would be taken from her. Her wealth would be seized by the Assyrians (See 2 Kg 17:4-6). All of this transpired when Shalmane-
The Coming Judgment
(1:1 – 3:12) Outline: (1) God's judgment (1:1-16), (2) Reason for judgment (2:1 – 3:12)
Chapter 1 GOD'S JUDGMENT 1:1-7 Word of the Lord: Because Micah knew that his message was from God, he was fearless in delivering it to the people. His confidence in the revelation from God gave him confidence to stand up against a sinful generation. He knew that his message was from God, and thus he did not turn from delivering to the people what they needed to know. Samaria and Jerusalem: Micah immediately identifies the focus of his prophetic message. His message was directed first to Samaria, the capital of the northern kingdom. He then turned to address Jerusalem, the capital of the southern kingdom. The Lord comes forth out of His place: The Bible does not teach that God is remote from His creation. He is transcendent. He intervenes in the affairs of man, first through the revelation of His will, and then, through His work among the nations. In the
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ser attacked the city in 722 B.C., which attack eventually led to the fall of the city to Sargon who replaced Shalmaneser as king of Assyria. Sargon then took 27,290 Jews into captivity and scattered them throughout his empire. He left the poor in the land, and then imported others from other areas of the Assyrian Empire to care for the land. Through intermarriage, he sought to destroy the identify of the Israelite race of people. Fortunately, God would never allow this to happen, for He would restore a remnant of Jews to the land in order to restore the identity of Israel. 1:8-16 Stripped and naked: In order to dramatize their sinfulness state and destitution that was to come upon Israel, Micah roams barefoot and dressed only in his loin cloth. Her wound is incurable: The culture of wickedness could not be healed. The northern kingdom was beyond repentance, and thus could not escape the judgment that was coming upon her. She had forsaken God, and thus God turned her over to the nations. Come to Judah: Not only did Micah mourn over the northern kingdom, but he also lamented over her sister to the south, Judah, who also was infected with the same wickedness. Gath: Micah used the meaning of several towns in the southern kingdom as puns to explain the calamity that was coming. In reference to Gath, the town where tales were told, there would be no one to speak a word. Beth Ophrah: In the house of dust, they were to roll in the dust. Saphir: In the beautiful city, they would walk in shame. Zaanan: In the town of marching, there would no longer be marching in pride. Beth Ezel: There would be no place for a foothold in the city on the hillside. Maroth: In the town of bitterness they would wait for something good. Calamity came: The Assyrians laid siege to Samaria. It fell in 721 B.C. Sennacherib then took the Assyrian army into Judah and thought to take those of Judah into captivity. Only by the grace of God Jerusalem was spared, though she eventually fell to the Babylonians in 586 B.C. Lachish: The town that was known for its horses was exhorted to harness her swiftest horses to the chariots, for war was coming. The idolatrous sins of the northern kingdom possibly began in Lachish, and then spread throughout the southern kingdom. Lachish would thus flee from existence. She should thus give her parting gifts to Micah's hometown, Moresheth in Gath. She should do so because in her time of calamity, she would need all the support possible from neighboring towns in order to defend herself against those who sought to destroy her. Adullam: David took refuge in a cave near this village when he was fleeing from Saul. Micah saw his people fleeing as David from those who would pursue them. Make yourself bald: It was a time for mourning, for the northern kingdom was in the twilight of their existence as an independent nation. Since Judah was following in the idolatrous sin of her northern sister, she too would eventually go into captivity. Children ... into exile: In 701 B.C. Sennacherib brought his army against Jerusalem. However, he was not able to take the city, for God sent His angel to kill 185,000 of his army. Through the repentance of Hezekiah, the city was spared (2 Kg 18:14-16; Is 37:36,37). However, the children of those who were spared would eventually go into captivity
in the years to come. The parents handed their idolatrous and sinful behavior to their children, and eventually they went into Babylonian captivity in 586 B.C. because of their apostasy.
Chapter 2 REASON FOR JUDGMENT 2:1-5 They had developed a culture of moral corruption. Since God had given Israel the civil laws by which to deal in civil matters with one another, their violation of these civil laws meant that they were sinning against God. They were a society of many social injustices. Their greed had led them to create moral standards that set one person against another for the sake of gain. Evil on their beds: They would lie awake at night devising some plan to deal dishonestly with their neighbor. When they awoke in the mornings, they shamelessly carried out their sinful behavior with their fellow man. Covet fields: By bribing corrupt officials, they schemed to take the land possessions and houses of others. They plundered the land of others in order to increase their own heritage. In doing such, they created a class of poor who were exploited for the sake of sustaining the rich. Oppress a man: If Israel had remained a rural society as she was when she first possessed the land, then there would have been no class of poor people. Every person had his own land as a heritage to be given to his children. But as they forsook the law of God and became greedy, the greedy started, through injustice, to take possession of the land of others. The rich thus oppressed their fellow man. In doing so, the society developed a poor class that was oppressed by those who controlled all the wealth of the society (See Ps 36:1-4; Am 8:4; Mt 23:14; Mk 12:38-40). What led to the injustices of the society was a class of a wealthy few who controlled the wealth of the nation. The only way to correct this imbalance of wealth was through captivity. Against this family: God would bring calamity into the life of the rich family that gained its wealth through the oppression of others. Not remove your necks: They had removed their necks from the yoke of the commandments of God. But they would not be able to remove their necks from the yoke of their captors as they were taken into captivity. To the apostate He divided our fields: God would give the fields that the rich had acquired through oppression to the Assyrians who would be their captors. What the Assyrians did was to take the rich into captivity and leave the land in the hands of the poor. The restitution of the land to the poor was made possible by the captivity. When considering texts that deal with the exploitation of people in reference to the land, we must not forget that the year of Jubilee was being ignored. God created the law of Jubilee in order that all acquired land be restored after fifty years to the original owners who had received it as an inheritance from their forefathers (See comments Lv 25). But this law was ignored, and thus a class of poor people developed who had no land by which to feed their families. The restoration of all land during the year of Jubilee was being ignored by the rich land owners in violation to the commandments of God. 2:6-11 Do not prophesy: Micah had exposed the social crimes of the wealthy class. The rich were thus indignant to-
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Chapter 3 REASON FOR JUDGMENT 3:1-4 Heads of Jacob: The injustice of society continued as a result of the leadership of the people. Those who were to administer justice were corrupt (2 Kg 3:9-12; Jr 5:35). They were leaders who loved evil, but shunned good. When the leadership of a society leads in wickedness, then the society cannot be morally restored. In this case of fallen Israel, the leaders exploited the people for their own material advantage. Instead of being leaders who worked for the people, they saw the people as an opportunity for exploitation. In the time of calamity when these leaders cried out to the Lord for help, God would not listen to their pleas as they did not listen to the pleas of those they oppressed (See Pv 21:13; compare Is 1:12-15; Js 2:13). When the Assyrians conquered the northern kingdom, they took the corrupt leaders into captivity and left the poor to care for the land. The land was restored to the original owners only when the oppressors were taken into captivity. 3:5-7 Who make My people stray: This would be the definition of the false prophet in the midst of a society that has departed from the word of God (See comments Hs 4:6). In view of the oppressing leadership that is explained in verses 1-4, these religious leaders condoned their wicked behavior in order to maintain their positions among the people (Compare Ez 13:19-23). Since Micah was speaking the truth, then these religious leaders were speaking lies in order to maintain their positions and pay (Is 3:12; compare Jr 9:16). In their greed to maintain their support, they sought to silence Micah and maintain their influence and financial support of the people. Seers will be ashamed: When the fulfillment of the prophecies of God's prophets comes true, then the false prophets will be ashamed of what they said to the people. Israel was doomed to destruction because the civil and religious leaders were corrupt. They used their positions as the opportunity to satisfy their greed. 3:8-12 Full of power by the Spirit: Because of the stern message of judgment that he had to declare to the people, Micah reaffirmed his inspiration for the message he delivered (See Ez 2:7,8; 2 Co 3:4-6). Micah stood against the unrighteous civil and religious leadership of his day who were oppressing the people through bribes and unjust exploitation of their lands and houses. Judge for a bribe: There was no justice because bribes had corrupted judgments. Teach for hire: The religious leadership taught for payment. They hijacked the spiritual requirements of the people in order to receive payment for what the people were required to do to fulfill their responsibilities toward God. Both priests and prophets were unscrupulous leaders who maintained their positions for the sake of money. Lean on the Lord: The religious leaders sought to validate their authority in religious matters by pretending that the Lord was among them. They lied to the people by asserting that the Lord had given them a message of peace and safety, when in reality, doom was in the near future. On account of you Zion will be plowed: The destruction of Israel had to be laid on the backs of the civil and religious leaders. When the people wanted to do that which was
ward the message of his preaching. They tried to stop his speaking against their sins. As the preacher who preaches the truth of God, these hecklers sought to silence the voice of the prophet (See Is 30:10; Jr 5:30,31; Am 2:12; see comments 2 Tm 4:1-5; compare 2 Th 2:8-12). Micah presents four questions in order to reason with the people. Should this be said ...: In other words, should they be talking as they do. Is the Spirit ..." Do they think they can silence the Spirit of God by telling Micah to stop prophesying? They could not frustrate the work of God through the prophets, for they had to be rebuked for their sin in order that God stand just in His judgment that He was bringing upon them. Are these His deeds: They were God's actions taken because of their own sinful behavior. Do not my words ...: The upright need not fear anything from God. Only the wicked need to be afraid. Risen up as an enemy: They had become the enemy of God because their behavior worked against all that God had instructed. Instead of promoting righteousness before the nations, they had given themselves over to the idol worship and behavior of the nations. God could not, therefore, work His eternal plan to bring the Savior into the world through such an apostate society. You strip off the robe: They became a culture of crime, plundering innocent travelers as they passed through the land. Since judgment was coming on them because of their sinful behavior, their women and children would be taken from their homes by the invading Assyrians. The innocent would pay the price for their sins. Arise and depart: Micah exhorted them to depart from their wicked ways, for the land would have no rest if they continued in it as they were. Wine and of strong drink: The people did not want a preacher who would speak the truth concerning their wayward life. They wanted false prophets who would speak of peace and safety. The false prophets among them were telling the people that God would not allow His people to go into captivity. They were lying to the people by saying to the people that they were speaking the word of God (See Jr 5:18-21,23,31; 23:25-28,32; 29:8,9). 2:12,13 In these concluding words to the previous judgments of God, Micah revealed hope for the future. In this context, he looked to a time after their time in captivity. He saw their restoration to the land and restoration to fellowship with God. After scattering His people among the nations in order to cleanse them of their idolatrous behavior, God would bring them again into the land. They would be gathered into His fold for the coming Messianic age. All of you ... the remnant: This would not be a restoration of all the people of the captivity. Only a remnant of all twelve tribes would return in order to reestablish the identity of Israel in Palestine. The One who breaks open the way: Their King will break open the gate of bondage and lead the exiles to freedom. The historical reference to this event would be when Cyrus of the Medo-Persian Empire released the exiles to return to Palestine in 536 B.C. But we cannot escape the symbolism in reference to King Jesus leading His sheep from the nations into His fold, the spiritual Israel (See comments Rm 11:1-5). He would lead them out of bondage into the freedom that they would enjoy in Him (Gl 5:1).
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right in their own eyes, the religious leaders followed along in order to maintain their salaries. They did not take a stand against the sin of the people. When a true prophet stands up among a people who have developed a culture of sin, and the prophet is accused of treason, then it can be determined that the people have gone beyond the point of repentance (See Jr 26:18). They will not listen to one they accuse of treason.
centuries of God's work through the sacrificial Lamb and His bride, the church, in order to dream of some fanciful hope of a carnal worldly empire on earth wherein they can exercise authority over their fellow man. The beauty of this context is hope for Israel in their restoration from captivity, and the metaphorical use of that restoration in their redemption through the Savior that was to come. Woman in labor pains: Israel went through the labor pains of captivity into order to bring forth a new Israel that was cleansed of idolatry. When the Messiah came, a new birth would bring forth new creatures who would be in a new covenant relationship with God through Jesus Christ (2 Co 5:17; see comments Jr 31:31-34). The Lord will redeem: The northern kingdom went into captivity in 722/21 B.C. The southern kingdom, Judah, went into Babylonian captivity in 586 B.C. When the Medo-Persian Empire came into existence by the defeat of the Babylonians in 539 B.C., Cyrus, their king, allowed the exiled Jews to return to their homeland in 536 B.C. God thus redeemed His people out of the land of their captors. It was a beautiful metaphor to symbolize the redemption of all men from their bondage in sin through the precious blood of Jesus (Ep 1:7). The church is now the family of the redeemed. The saints now reign in this present life with King Jesus who reigns over all things (Rm 5:17).
Hope For The Future
(4:1 – 5:15) Outline: (1) The coming glory (4:1-8), (2) Birth for the future (4:913), (3) The coming Redeemer (5:1-15)
Chapter 4 THE COMING GLORY 4:1-5 See comments Is 2:1-5; Zc 8:20-23. In the midst of an evil day in which Micah prophesied, this message of hope is given for a new era of peace on earth. This Messianic hope that was given from the country preacher was also given to the people in Jerusalem by Isaiah. The prophecies are parallel, emphasizing the fact that the kingdom reign of the Messiah would bring peace among all those who obeyed the gospel (See comments Jr 31:31-34; Dn 2:44; 7:13,14). Reference was not to peace among those of the world, but peace among those who would submit to the kingdom reign of the coming Messiah. 4:6-8 In that day: That day would be when the prophecy of verses 1-5 would be fulfilled in Christ. The day would be marked by the outpouring of the Holy Spirit (See comments Jl 2:28-32; At 2:16,17). It would be the day when the church was established by those who first obeyed the gospel on the Pentecost of A.D. 30 (See comments At 2). A strong nation: The church would be the strong nation of God's people on earth. The church would be the manifestation on earth of the Son of God's kingdom reign from heaven (See comments Dn 7:13,14; Mt 16:18,19; Ep 1:20-22). In Mount Zion: The church, the manifestation of the kingdom reign of the Son of God on earth, would be the new Jerusalem in which the King would reign in the hearts of the obedient (See comments Lk 17:20,21). The kingdom will come: When the first people obeyed the gospel in Acts 2, and thus allowed Jesus to reign in their hearts on earth as He reigned in heaven (Lk 17:20,21), then the reign of Jesus was manifested on earth (See comments Mt 6:9). The prophecy of this context was fulfilled in the present spiritual kingdom reign of Jesus, not a reestablishment of a physical kingdom after the manner by which the nation of Israel was established when God brought them out of Egyptian captivity. The purpose for the existence of Israel was to bring the Messiah into the world, and then offer Him for the salvation of all men (See comments Ep 3:8-12). When this was accomplished, Israel had fulfilled the need for her existence, and thus the Jews of physical Israel were assimilated into the spiritual Israel, the church, through their obedience to the gospel (See comments Gl 3:26-29).
Chapter 5 THE COMING REDEEMER 5:1-6 He has laid siege against us: Israel would eventually be redeemed out of the nations to which they would be sent in captivity. Before the redemption, however, the people were exhorted to prepare for battle against the invading Assyrian army. Bethlehem Ephratah: Ephratah was the original older settlement that was eventually absorbed into the larger village of Bethlehem (Gn 35:19). Bethlehem was not a significant settlement in the region. It was the first home of David, who was Israel's greatest king (Ps 89:19-37). Those who were descendants of David were called Ephrathites (1 Sm 17:12; Rt 1:2). The literal fulfillment of this prophecy was in reference to the birth of the Messiah (See Mt 2:4-6; compare Is 7:14; 9:6,7). The Messiah would come forth from Bethlehem and rule over the people. Until the time when she who labors: The One who would rule would give the people of God, the Israelites, over to the hands of the nations. In the travail of their captivity, Israel would eventually give birth to the incarnate Son of God, the One who had given the rebellious Israelites over to the nations. The remnant: The emphasis in the context is on the One who is brought forth in Bethlehem. His coming would result in the birth of the church of the Christ, and thus the spiritual remnant that would be born out of physical Israel. In this case, it would be the spiritual remnant that would be brought forth out of the physical remnant that returned from captivity. Once the Jewish spiritual remnant, the church, was brought forth in Acts 2, then the church would go forth to the Gentiles (See comments Lk 24:46,47). The church would first begin with the Jews, and then go forth into all the world (Mt 28:19,20; Mk 16:15,16; Rm 1:16). Reach to the ends of
BIRTH FOR THE FUTURE 4:9-13 It is unfortunate that many interpreters skip over
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the earth: The word of the Christ would go beyond national Israel. His kingship would extend through all the world. As the Christ reigned in the hearts of men (Lk 17:20,21), His kingship would be worldwide (See comments Ph 2:5-11). As His word went forth into all the world, those of faith in all the world would submit to His kingship. This One will be the peace: See Lk 2:14 (Lk 10:36; Rm 5:1; 14:17; Ph 4:7). Peace would prevail among those who give their hearts to the King. The identity of the true spiritual Israel of God, the church, is determined by the peace that prevails among those who have given their hearts to King Jesus (See Jn 14:27). When the Assyrian comes: The literal invasion of Assyria into the land is here used as a historical metaphor to manifest the resistance of any invasion into the church of God's people. Seven: As the number "seven" stands for perfect or complete, so the resistance against the invasion of the enemy into the camp of God's people is perfect. Rule the land of Assyria: The literal fulfillment of this statement took place in 612 B.C. when the Babylonian Empire conquered Nineveh, the capital of Assyria. In this sense the Israelites were delivered from those who took them into captivity. This deliverance established a metaphorical reference to the deliverance of all of God's people from all captors. Instead of the physical army of Assyria coming into Palestine to take captive the people as in the Assyrian conquest of 722/21 B.C., and then being delivered by the Babylonians, the King, through the church, would go into the land of Assyria and convert the Assyrians. The people of the King would be spiritually delivered by their faith and obedience to the King. 5:7-9 Remnant of Jacob: In the initial fulfillment, reference was to the remnant of all twelve tribes that would return from captivity. In the spiritual fulfillment, the remnant would be those of all the nations who would come out of the captivity of sin, and thus be the light of God to the world. Dew from the Lord: God's people are the preserving salt of the world (Mt 5:13). Your hand will be lifted up: To King Jesus would be given sovereignty over all things (See comments Dn 2:44; 7:13,14; Ph 2:5-11). He would be made head over all things for the sake of the church (See comments Ep 1:20-22). Regardless of what happens in the world, those who are of Jesus' flock can be assured that Jesus is in control of all things (Hb 1:3). Though the world may seem to be out of control, the disciples of Jesus can be assured that God is working all things together for their good (Rm 8:28). Through Israel God was working all things for the salvation of all men. Israel was the means through which God brought the Savior of the world into the world. He worked through the prophets, therefore, in order to preserve Israel for the salvation of all nations. 5:10-15 The picture that is painted by these verses is that God would be working among the captives in order to eradicate from them that which led to their captivity. Their senseless wandering after things of their own imagination would be terminated. They would be restored to the word of God, and thus willingly put away all idol gods that they had created after their own imagination and all spiritualistic worship practices. They would no longer look within
themselves in order to find a god or a spirit. They would look to the one true and living God, and the Holy Spirit that He would send forth into the world. Their captivity would cause a paradigm shift in their culture. All those things in which they trusted in order to exist as a physical nation, and their religious imaginations, would be taken away. They would be restored to faith in God as their king, and thus the One in whom they would hope. Their security, therefore, would no longer be in the things that they would either construct or imagine, but in God who would reign from heaven in their hearts.
God's Complaint Against His People
(6:1 – 7:20) Outline: (1) God's appeal (6:1-8), (2) Condemnation of evil (6:916), (3) Lament for the nation (7:1-7), (4) Faith in God (7:8-13), (5) Prayer for the people (7:14-20)
Chapter 6 GOD'S APPEAL 6:1-5 In verses 1-5 Micah reveals God's accusation against His people. God asks for his people to enter into a legal debate with Him concerning His treatment of them throughout their history. He asks them these questions in order to bring to their attention that they have no excuse for their behavior. Mountains: The leaders of the nations are called upon to hear the complaint that God has against His people. Have I wearied you: God did not give them any commandments that were a burden to them (Compare Jr 2:5-8; 1 Jn 5:3). In this brief historical review of God's care over His people, He reviewed that His transcendent work in their history was for their good. In fact, without His involvement in their history, they would not exist as a nation. He had counselled them for good, while Balaam counselled them for evil and destruction (Nm 22–24). Gilgal: See Nm 22 – 27; Ja 1 – 4. 6:6-8 Micah answered the Lord for the people. His answer reveals what God requires in order to live righteously. God does not seek ceremonial worship from those who would seek His favor. Countless ceremonial sacrifices will not forgive sins, neither will the ceremonies produce a spiritual life. There is no offering that a man can give that will atone for any sin. What God requires comes from the heart (See Dt 10:12,13; 30:11-14). Do justly ... love mercy ... walk humbly with your God: That which is good does not come from outward performances of law. In one's relationship with his fellow man, he is required to be just (Pv 21:3; Am 5:23,24; Zc 8:16) and have mercy (Js 2:13). Walking humbly with God involves being led by the will of God, not one's own inventions of religiosity (See comments Rm 3:31; compare Mt 23:23; Lk 11:42; Js 1:27). Heartless obedience to ceremonial law is rejected by God (See comments Am 5).
CONDEMNATION OF EVIL 6:9-12 Cries out to the city: God makes His final plea to the city of Jerusalem. The plea is to fear His name, and thus obey His will. God was going to bring the rod of discipline on the city in order to encourage repentance. God addressed the
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misguided religiosity of the leaders and the injustices that prevailed throughout society. The city had become a gathering of the wicked who dwelt throughout the city. Once the city was vile with sin, then it spread throughout the country. The city of Jerusalem, therefore, was leading in the moral downfall of the nation. Treasures of wickedness: The rich had gained their wealth through their exploitation of the poor. Wicked balances: Through crooked business practices they had become wealthy. As long as such practices continued to be the principle by which they dealt with one another, they could not continue as a society that would represent God (See Dt 25:13; Pv 11:1; 16:11; Am 8:5). Violence ... lies ... deceitful: The city of Jerusalem was a spiritually sick society. When cities become as this, God gives them over to their own destruction as He gave over Sodom and Gomorrah (See comments Rm 1:18-32). 6:13-16 The unjust would reap what they had sown. Their prosperity would be turned into poverty. Their lavish way of life would be turned into a life of affliction. They would not be able to enjoy that which they gained through unjust business practices and exploitation. It would be taken from them by their captors. Omri: They had followed after the wicked leadership of King Omri, and his son, Ahab, who exploited others for their own benefit (See 1 Kg 16–22). Reproach of My people: God had established Israel as a nation that would bring glory to His name (See Dt 28:1-14). However, they rejected His leadership through His word, and thus created an unjust society that was scorned by the surrounding nations. They had the privilege of being given the oracles of God, and being led by God throughout their history. They thus had no excuse for their behavior. Their privilege of being God's people also brought upon them the burden of reaping His judgment.
rose up against him. Regardless of the opposition, however, Micah made a commitment to trust in the Lord.
FAITH IN GOD 7:8-13 Light to me: Regardless of the persecution that would come on Micah because he preached the message of God, he trusted in God's protection (Compare Mk 6:48; At 12:5-10; 23:11). God watches over those who are His (Rm 8:28; 1 Co 10:13). My enemy will see: Micah placed himself in place of the people. Though for a time God would discipline His people through captivity, He would restore them to their land. He would bring them from their lands of captivity and plant them again in the land that He had given to them as an inheritance. In their restoration to the land, therefore, the enemies who previously mocked Israel would be shamed. They would be shamed because their nations would have gone out of existence, but Israel as a race was restored to the land. The land will be desolate: Until the time of the restoration, God's people had to be disciplined with captivity. The land would be forsaken because the generation that was taken into captivity had to bear the fruit of their sins (Gl 6:7). Only their descendants would be restored to the land.
PRAYER FOR THE PEOPLE 7:14-20 Carmel was a land of great vineyards, and Bashan and Gilead great pasture lands. As a farmer, Micah used the metaphors of the regions to portray God's care over His flock. Marvelous things: God had protected His people through great miraculous wonders when they came out of Egyptian captivity. He would show wonders of protection when He brought them back from their captivity. Verse 15 could look toward the introduction of the Messianic era (Compare Mt 4:23-25). God introduced the Messianic age with miraculous wonders that drew the people to Jesus (See comments Mk 16:15-20). Who is a God like unto you: See Ex 15:11; Ps 89:6; Is 40:18-25; 46:5. In the context here, reference is to the unlimited grace that proceeds from God on behalf of His people. There is no limit to the grace of God. When men's mercy runs out, God continues to have mercy because of His boundless grace. True to Jacob: Israel was sent into captivity because of her spiritual harlotry with idol gods. She forsook God, but God showed mercy when she repented. He brought them back from their captivity in order to manifest His great mercy and forgiveness. God's restoration of His people from captivity illustrated His redemption of all people who would come to Him through Jesus. Though lost in the mire of sin, the Son of God was incarnate into the world in order to die for sinners. He did not come because we were righteous, but because we were helpless in our sin (See comments Rm 8). His coming was for the purpose of making us righteous before God. This is the good news of the incarnation, atoning cross, resurrection, ascension, and present kingdom reign as our king and high priest. Unless one makes a living statement of declaration that Jesus is the Christ and incarnation Son of God, he or she does not have the opportunity to reap the blessings of His coming (Rm 6:1-6).
Chapter 7 LAMENT FOR THE NATION 7:1-7 No cluster to eat: Micah had poured his heart out to the people, seeking for signs of repentance. He was as a farmer who went to the field seeking fruit from his labors. But he found none. The nation was morally barren and unwilling to repent. He could find no good man in Judah. It was a culture of wickedness, and thus beyond repentance. Their leaders led for their own gain. They maintained their positions for the sake of wealth. Even the best of their leaders was as a thorn bush. Justice no longer existed in the courts for decisions were made on the basis of how much the judge could be bribed. And since the rich had the money to pay the bribes, judgments were made in favor of the rich. It was a nation in which the rule of law had failed, and thus the society was in disintegration (See Ps 37:35-38; Pv 14:24; Is 5:15; Jr 17:10,11). Daughter rises up against her mother: Jesus quoted verse 6 in reference to the response to His teaching of the generation in which He lived (See Mt 10:34-36; Lk 12:51-53). The teaching of the truth generated antagonism against the one who preached the truth. It caused animosity within families. Those in Micah's generation rose up against the prophets of God, as Jesus' generation of religious leaders
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Nahum
WRITER
Nahum, the Elkoshite, was the writer of this book. What is known about Nahum is found only in this book. His name means "full of comfort." He was from Elhush, the location of which is not known. Some have suggested that Elhush was a village about five kilometers
south of Nineveh. Others have stated that this was a small village in Galilee, or possibly a village that was located somewhere in the southwestern region of Judea. The contemporary prophets of Nahum were Jeremiah, Zephaniah, Huldah and Josiah of Judah.
DATE
Led by Nebopolassar, a coalition of the Medes, Babylonians and Scythians conquered the city of Nineveh in 612 B.C. Some of the Assyrian leaders and army fled to Carchemish where they called on Egypt to join them in an alliance against the Babylonians. The Egyptians subsequently responded to the plea of the Assyrians. However, at the battle of Carchemish, the Assyrian/ Egyptian alliance was defeated by the Medes and Baby-
lonians under the commandment of Nebopolassar, thus ending the reign of terror by the Assyrians. Concerning the date of writing, Nahum mentions the destruction of Thebes in Egypt, which took place in 663 B.C. The city of Nineveh, the capital of the Assyrian Empire, was conquered in 612 B.C. Nahum, therefore, prophesied after the conquest of Thebes in 663 B.C. and prior to the fall of Nineveh in 612 B.C.
BOOK
message is directed on the judgment of Nineveh. The city had already been judged by the spoken word of Nahum, and thus the book was written as a proclamation of doom of the coming destruction of Nineveh and the Assyrian Empire that it represented.
The book of Nahum is unique from the other books of the prophets. Within the book there is no prophecy against the people of God. The message of Nahum was exclusively directed toward Nineveh. In the message, there is no call for Nineveh to repent. The focus of the
HISTORICAL BACKGROUND
In 663 B.C., the battle of Thebes in Egypt was decisive. The victory of Assyria in this battle affirmed the Assyrians as the dominant kingdom of the ancient Near East world. Nimrod, or Nineveh, as an ancient city, was founded by Nimrod (Gn 10:8-11). Situated on the east bank of the Tigris River, Nineveh became the capital of the Assyrian Empire. It was the capital of the Empire in 612 B.C. when it fell to the Babylonians. The Assyrian Empire was an empire of fierce warriors. The principal god of the Assyrians was Asshur. Asshur was considered a cruel god who sanctioned the destruction of other kingdoms through rape, plunder and destruction. The Assyrian army was considered one of the most ferocious armies of the ancient world, being born out of a civilization that sought the destruction of other kingdoms as the empire expanded throughout the ancient world. The Ninevites thought that their capital could not be conquered. The metropolitan area of Nineveh was at least 75 kilometers in circumference. The administrative area of the city was about ten kilometers in circumference. The administrative area was surrounded by a great wall with about 1,500 towers. The Assyrians were used as God's proxy judgment against the northern kingdom of Israel. Tiglath-pileser I (745-727 B.C.) was the first Assyrian king to invade the northern kingdom of Israel. He was the first to
take Israelites into captivity. Archaeological discoveries of Assyrian texts confirm his initial campaign into Palestine. This campaign was followed by King Shalmaneser IV (727-722 B.C.) who began a siege against Samaria, the capital of the northern kingdom. In 721 B.C. Sargon II (722-705 B.C.) took Samaria and carried the Israelites into captivity. At the same time, he imported people from other nations into Palestine in order to destroy the identity of Israel. Sennacherib (705-681 B.C.) of Assyria later conquered the rural territory of the southern kingdom, Judah. He intended to take the city of Jerusalem, but was stopped by God with the death of 185,000 of his soldiers outside the walls of Jerusalem (2 Kg 18:13 – 19:37). Sennacherib was followed to the throne of the Assyrian Empire by Esarhaddon (681-625 B.C.). It is believed that Esarhaddon was reigning as king of Assyria when Nahum prophesied against the city of Nineveh. His prophecies came true in 612 B.C. when the Babylonians conquered Nineveh. There have been several great archaeological discoveries of the city of Nineveh. It has probably been one of the most excavated cities of the ancient world. Portions of the royal palace of Nineveh have been excavated. Sculptured reliefs that depict Sennacherib's campaigns, specifically his defeat of Lachish in 701 B.C. (2 Kg 18:14,17), line the walls of the royal palace. It has been discovered that there were numerous parks and water
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of Ashurbanipal that contained over 1,500 different texts concerning Assyrian history and life (See Encyclopedic Bible Study Guide, History of the Bible, Archaeology and the Bible, "The Black Obelisk of Shalmaneser III," "The Annals of Sargon II," "Hezekiah's Tunnel," "Sennacherib's Prism"). All these archaeological discoveries confirm the fact that the Bible is historically accurate.
gardens in the city (See 2:8). Sennacherib left a written account of his campaign into Judah in 701 B.C. and his effort to take Jerusalem (See 2 Kg 18:13 – 19:36). His records mention King Hezekiah. Other archaeological discoveries mention Manasseh, king of Judah, who supplied building materials for Esarhaddon's royal palace in Nineveh. One of the greatest discoveries was the library
vious verses would bring comfort to the people of God. Since God is in control of all things, then He is in control of the affairs of those who would persecute His people. Therefore, God is a stronghold for the righteous (See comments Rm 8:28). He is the One to whom the righteous go to take refuge from the trials of life. He knows those who trust in Him: When one feels forgotten by God in times of trial and persecution, he should remember that God has not forgotten him. God knows those who trust in Him because they are the ones who have determined to walk by faith and the direction of His word (See comments Rm 3:28). Overflowing flood: Reference could be to the overwhelming death of Sennacherib's army when he surrounded Jerusalem and sought to conquer the city. The death of 185,000 of his soldiers terminated his plans (2:5-7; Is 37:33,34). However, reference is probably to the overflowing of armies that were led by the Babylonians that brought an end to Nineveh in 612 B.C. End of its place: Reference here is to Nineveh. Nineveh represented a great empire of fierce warriors who dealt cruelly with everyone they conquered. The Israelites were a small kingdom of people who had no chance of survival against such a kingdom. Nevertheless, when God works for His people, there is no power on earth that can overcome His purposes. The enemies of God can find no hiding place from His vengeance. 1:9-11 The message of these verses is directed specifically to the Ninevites. What do you imagine: This is a statement of the prophet's derision against the Ninevites who thought to work against the plans of God. In this case, Nahum mocked them for thinking that they could do anything to change their destiny of doom. Second time: God's judgment of Nineveh would be so complete that there would be no need for a second outpouring of judgment. Drunken as drunkards: The Ninevites may have thought that they were secure behind the defenses of their walls and towers, and thus carried on with a senseless regard for impending danger. Devoured as dry stubble: Regardless of their strength as a great warrior nation, God would bring them down quickly as dry stubble is quickly burned by fire. There is one who comes: This is probably a reference to Sennacherib who thought to conquer Jerusalem. No greater illustration could be used for the downfall of Nineveh. When Sennacherib sought to destroy Jerusalem during the reign of Hezekiah, God's conquest of the Assyrian army was overwhelming. God brought down 185,000 Assyrians in one night of death (2 Kg 18). This doom of the Assyrian army illustrated the doom that was coming upon the Assyrians once again. 1:12,13 These were words of comfort to those who were
Judgment Poured Out On Nineveh
(1:1 – 3:19) Outline: (1) Nineveh's destruction (1:1-15), (2) Nineveh's judgment (2:1-13), (3) Vindication of God's judgment (3:1-19)
Chapter 1 NINEVEH'S DESTRUCTION 1:1-6 Burden: This word can be translated "oracle." It was a word that was used by the prophets to denote a message from God to the people. In this case, it was a message of doom delivered to Nineveh. Vision: In order to validate the message, Nahum here affirmed that the message was from God, for the term "vision" was used in reference to the means by which the message came to God's prophets. God is jealous: God does not wish to compete with the imaginations of His creation who seek to create gods after their own imaginations in order to do according to their own desires. If one would seek to please God, he must know God and His revelation to man. Therefore, the only access to know the one true and living God is His written revelation. Any who would seek to understand God apart from the revelation of His word are creating a god in their minds after their own imaginations. Vengeance on His adversaries: In this case, the adversary was the Assyrian Empire. God had used the Assyrians to discipline the northern kingdom of Israel for their apostasy. However, the Assyrians saw their conquest of Israel simply as an effort against another people in order to destroy it. They thus worked against God's plan through Israel to bring the Savior into the world through the seedline of Abraham. Though God allowed the Assyrian conquest of Israel, judgment was to come upon them because of their savage treatment of His people and their efforts to destroy the identity of Israel. Slow to anger: God is patient in order to bring about His eternal plan. Great in power: When God is stirred, He changes history in order to bring to pass His eternal plan. He does such by working in the affairs of the nations. When nations go wrong, He is not idle in bringing about their demise for the sake of His people. Regardless of the schemes of man, or the power of the nations, God will have His way in the affairs of the world that He created (See Rm 2:3-5). He works in the affairs of men with the power to affect the rise and fall of empires. The mountains quake: God is the master of His creation. And since man is a part of His creation, He is the master of the affairs of man. Once God has determined to pour out His judgment upon those who become enemies of His purposes, then His enemies must suffer the consequences of His judgment. 1:7,8 The fierceness of God that was described in the pre-
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2:8-10 Flee away: Though their commanders would cry out to take a stand against the invaders, no soldier would even look back as he fled from the downfall. When Nineveh fell, a remnant of the Assyrian forces fled to Carchemish. It was there in 609 B.C. that the Babylonians made a final assault against an Assyrian/Egyptian coalition. The end of the Assyrian Empire came when this coalition was defeated. Spoil: All of Nineveh's great treasures were taken. That which she had taken from all the nations she had defeated was taken from her as plunder. 2:11-13 Desolation and destruction will overtake the Assyrians. With the fall of the great leaders (lions), all the people would grow pale in defeat. The Assyrian army had brought captives to its people in order that they feed upon the oppressed captives. But now the great Assyrian army is destroyed, and thus the whelps were scattered. The lion army of the Assyrians was cut off, and the Empire fell.
oppressed by their fear of the Assyrians. When God passes through the camp of the enemy, He brings them down (2 Kg 18:29-35). Though the Israelites would be taken into captivity, God would eventually break the yoke of bondage of their captors. 1:14,15 No longer be remembered: Verse 14 was God's direct message to the Ninevites. Though Nineveh was great, it would be brought to a total end. The city would be destroyed to the point that centuries would pass before men discovered its ancient ruins. Good news: There was certainly good news that was proclaimed after the death of the army of Sennacherib who sought to destroy Jerusalem during Hezekiah's reign (2 Kg 18). However, reference here was to the destruction of Nineveh in 612 B.C. It was the seat of the terror of the world, and thus the world rejoiced over its fall. The Assyrians would no longer pass through the people of God wreaking havoc. Assyria would no longer be a threat to other nations of the world.
Chapter 3 VINDICATION OF GOD'S JUDGMENT 3:1-4 This chapter explains why the Assyrian Empire had to fall. Nineveh represented an evil empire, and thus God could not allow her to continue as an empire among the nations. Assyria was an empire whose goal was to plunder other nations. It was thus an empire of destruction that influenced the world through its wickedness. The Assyrians were a culture that could not dwell among the nations. The discovery of the chronicles of Ashurbanipal II (885-860 B.C.) reveals the cruelty with which the Assyrian leaders dealt with their conquered enemies. Ashurbanipal skinned some of the leaders and covered pillars and walls with the skins. He impaled some on pointed poles to be displayed before the people. The Assyrians were a cruel culture of barbarians that God could no longer allow to exist. Nineveh was truly a city that was built on the blood of conquered nations. She was as a well-favored harlot who enticed other nations to ruin with her promises and charms of seduction. The nation was a culture that thrived on the conquest of other nations, and thus could never peacefully coexist with other nations of the world. 3:5-7 Nineveh, as a charming harlot, would be embarrassed before the world. She would be shamed before all for her seductive manner by which she lured the nations of the world into her control. Nineveh had played the harlot before the nations, and thus she must suffer the shame of a harlot (See Ez 16:37-39; Hs 2:3). Because of what she had done to the nations, no one would feel sorrow for her when she fell. No nation would be found who would grieve over her downfall. 3:8-11 No Amon: Ashurbanipal had conquered the great populous city of No Amon (Thebes, the Egyptian capital). The sea: Reference is to the Nile River that was the means by which the Egyptians existed. But as the Nile did not lead to the salvation of Egypt from the Assyrians, so the Tigris River would not aid in the salvation of Nineveh. In fact, it would be the waters of the Tigris that would be used to bring down Nineveh (vss 7,8). Though Thebes was a great city that was brought down by Ashurbanipal, God would bring down Nineveh. As Ashurbanipal took great plunder from Thebes,
Chapter 2 NINEVEH'S JUDGMENT 2:1,2 The city of Nineveh fell through the leadership of Nebopolassar who led a coalition of armies of the Medes, Babylonians and Scythians against the city. The Babylonian Tablet briefly states the fall of the city, which fall took place in 612 B.C. In the brief statement of the Babylonian Tablet it is stated that the city fell in two and a half months (June to the middle of August). It has been speculated that a great rain occurred in the previous two months. The Tigris River rose so much that it washed away a large portion of the wall of the city (see 1:8), thus making it possible for Nebopolassar to take the city. In this prophecy Nahum pictures the city as fallen because God was working to restore His people to honor among the nations. Though the restoration of Israel did not take place until 586 B.C. when the Medo-Persians overthrew the Babylonians, the fall of Nineveh was the beginning of the end of the captivity of Israel. 2:3,4 The picture here of the invaders of Nineveh is of a terrifying attack against the cruel Assyrians. They would reap what they had sown throughout their history of international terror. The attackers were dressed in scarlet, brandishing their polished swords, and having shields that were dyed red. Chariots ran through the streets of the city causing destruction and slaughter. 2:5-7 Nineveh was first attacked in its suburbs, and then the troops of the Medo/Babylonian army was set against the walls of the administrative capital. Battering rams were prepared and set against the walls. The waterworks of the city were diverted in order to make possible an approach to the walls. It is not known if natural floods made a breach in the walls, or the watercourse through the city was changed in order to run against the foundations of the walls. Whatever the case, the flow of waters undermined the foundations of the walls, and a breach was made for attack. Beating their breasts: All the horrors that the Assyrians had heaped upon other people had come upon them. Their sense of security that they had placed in the fortifications of the city was gone when the walls of the city were breached.
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er, their efforts would be futile. Regardless of how strong they made the defenses of the city, the city would fall. Once God mandated the fall of the city, no human fortification could stop its fall. And though they increased their army as locusts, no great number of soldiers could stand against an army that was used by God to bring down a civilization. They flee away: The remnants of the nobles of Nineveh fled to Carchemish, but they were pursued and overcome by the Babylonians. 3:18,19 When Nineveh fell, the rest of the nations rejoiced. Those the Assyrians had afflicted throughout their history rejoiced over the calamity that came upon them. Nahum prophesied that the nation would cease as an empire, never to rise again. As a nation, it reaped what it had sown among the nations. Nineveh was destroyed never to rise again. The empire vanished from history, never more to terrorize the nations of the world. God's judgment on the Ninevites had been fulfilled. His judgment on this nation reaffirms the truth that God does work among the nations in order to bring them to account for their sin.
so great plunder would be taken from Nineveh. All the treasures of Thebes, therefore, eventually ended up in the hands of the Babylonians when they conquered Nineveh in 612 B.C. There irony in history when Nineveh fell in 612 B.C. At the time, some of the Assyrian army fled to Carchemish. These refugees then sent to Egypt in order to establish an alliance with the Egyptians against the Babylonians in a last-stand encounter at Carchemish. However, in 609 B.C. the Babylonians dealt a crushing blow to the Assyrian/Egyptian force at the battle of Carchemish. Those in whom the Assyrians took so much pride in conquering, the Egyptians, could not in their last hour help save them from the judgment of God that came through the Babylonian army. 3:12-17 All your strongholds: All the outlaying fortresses of Nineveh first fell to the invaders. They fell with little resistance. Women: Once the strongholds fell without much resistance, the inhabitants of Nineveh were stricken with terror as helpless women. Fortify: They must make every effort to fortify themselves against the invading Babylonians. Howev-
Habakkuk
WRITER
Habakkuk was a prophet of Judah. His name means "love's embrace" or "he who embraces." We are told nothing concerning his life. From the statement made in 3:19, we might conclude that Habakkuk was a Levite of the temple in Jerusalem who was involved in the instruments that were played during the sacrifices. Some have
suggested that he was the son of the Shunammite woman whom Elisha restored to life (2 Kg 4:16-37). Though there are many suggestions concerning the identity of this prophet, there is no clear statement of his identity outside what is revealed in this book. Nevertheless, since Israel accept this book as inspired prophecy, so do we.
DATE
The ministry of Habakkuk took place during the reigns of Jehoahaz and Jehoiakim (612–605 B.C.). He was contemporary with Jeremiah, Huldah and Zephaniah. Determining the date of the book depends a great deal on who the "wicked" are of 1:4. Since there is no historical clue within the book concerning the date of writing, then we are left to our deductions concerning the date. We would conclude that the northern kingdom had already gone into Assyrian captivity, and thus Ju-
dah, the southern kingdom, was under the threat of same judgment. If this is the case, then the "wicked" of 1:4 would refer to the Babylonians and their oppression of Judah and Jerusalem, which oppression eventually led to the destruction of Jerusalem in 586 B.C. And since 1:6 states that God would raise up the Chaldeans (the Babylonians), it seems that Habakkuk's ministry took place prior to the destruction of Jerusalem. If so, he was one of the last prophets to the independent nation of Israel.
BOOK
God's prophets usually delivered the message of God to His people. However, Habakkuk was given a message that he was to deliver to God Himself. Habakkuk assumed the position of the people in offering a complaint to God concerning the suffering of man. Habakkuk approached God with the complaint as to why the peoples' prayers were going unanswered. They were suffering and needed relief from the wicked. He also questioned why God would use the unbelieving Babylonians to bring judgment on His people. In reference to the suffering of His people, Habakkuk questioned the work of God through unbelieving nations. He wondered
how a just God could use unbelievers to discipline His people. He questioned why the righteous have to suffer so much at the hands of the unrighteous who prosper in their oppression of the righteous. As with Job's complaint concerning the same matter, God gave no answer. At the end of the book, Habakkuk, as well as Job, simply had to trust in God that He had all things under control. Throughout the book, Habakkuk questions God for answers concerning the suffering of man. If God is all good and benevolent, then he wondered why He would allow His people to suffer. If He is all-powerful (omnipotent), he wondered why He did not take the suffering
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away. In the case of Judah, God allowed the suffering to come through the Babylonians. Habakkuk is thus inspired by the Holy Spirit to make these complaints in order that we better understand the work of God in relation to His creation, especially in relation to His people (See comments Jb). As with Job, his complaint was centered around why the righteous suffer. The answer to Habakkuk's question was answered with history. Israel had lost their identity as God's people. They had turned to idolatry. God knew, and the repentant remnant that would come from captivity would find out, that the only way to cleanse the people of idolatry was captivity. Once the faithful journeyed through the darkness of captivity, repenting of their idolatry, then they would understand why they had to suffer the captivity of the unbelievers. Thus God did not give Habakkuk an immediate answer to his question, knowing that in time the people would understand that the captivity was necessary in order to reestablish the identity of Israel for the coming of the Messiah. The historical background of the book lies in the fading effects of the reformation of the southern kingdom through the efforts of Josiah. Josiah had repented of the idol worship of Judah. However, the transformations that he initiated did not last. He tore down the idols, but the idolatry was still in the hearts of the people. After his death, his reforms were reversed and Judah continued
in its digression into apostasy. Judah had followed the wayward path of her northern sister. God had allowed the Assyrians to conquer the northern kingdom of Israel, and at the time of Habakkuk's ministry, He brought the threat of the Babylonians to the door of the southern kingdom. The northern kingdom fell to the Assyrians in 722/21 B.C. The Assyrian Empire fell to the Babylonians in 612 B.C. Led by their King Nebopolassar, the Babylonians were expanding their empire to the west. In 609 B.C., Nebuchadnezzar, the son of Nebopolassar, finished the Assyrians at the battle of Carchemish. After the battle of Carchemish, the sons of Josiah, Jehoahaz and Jehoiakim, wickedly reigned, and thus continued the digression of Judah into apostasy. The social environment of Judah, specifically Jerusalem, was built on lawlessness. The poor were oppressed by the rich. There was strife and tyranny in the air, and the people lived in a morally degraded society that was patterned after the idol religiosity that they had created for themselves. It was a time that made Judah ripe for termination. The people were thus coming to the time when God would pour out judgment on them through the hands of unbelievers. It was a time when the righteous of Judah were suffering as a result of the turmoil of the nations, as well as being oppressed by the rich of their own people. They simply needed to be patient until God brought justice.
them were oppressing the poor. Therefore, they had no justification for their complaints. How long: The Bible student must keep in mind that during this period of history, national independent Israel was in the twilight of its existence. God's people had turned to idolatry. They would not repent. It was time to take the remnant of the people in Palestine, Judah, out of the land in order to bring forth a repentant remnant that would eventually identify again the people of God. So in answer to Habakkuk's question of "how long," the answer would be until God had accomplished His purpose of purifying His people through captivity in order that the Messiah be brought into the world in fulfillment of the promises made to Abraham (Gn 12:1-3). This purification of the people would take place only through captivity. The wicked: There are several possibilities as to who "the wicked" were in their oppression of the people of God. Since the Assyrians had conquered Samaria in 722/21 B.C., the reference could be to the Assyrians as they sought to expand their conquests into Judea. These aspirations were stymied when God caused the death of 185,000 Assyrian soldiers outside the walls of Jerusalem during the reign of Hezekiah. Another possibility in identifying the wicked would be taken from verse 6, a reference to the Chaldeans (the Babylonians). Since Habakkuk was contemporary with those prophets who were proclaiming that God's judgment was coming on the southern kingdom by the approaching Babylonians, we would assume that the Babylonians would be in the mind of the prophet. Jeremiah had identified the Babylonians
Complaints And Answers
(1:1 – 2:4) Outline: (1) Habakkuk's complaint (1:1-4), (2) God's answer (1:511), (3) Habakkuk questions God's answer (1:12-17), (4) God's answer (2:1-4)
Chapter 1 HABAKKUK'S COMPLAINT 1:1-4 Burden: The burden, or "oracle," (Ob 1) that Habakkuk saw was not directed to the people of God, as was the traditional audience of the prophets. The burden was given to Habakkuk in order to offer a complaint to God concerning the suffering of His people that was brought on them by the unbelievers. We would conclude, therefore, that the message of God to Habakkuk was given for us in the sense that God wanted us to offer to Him the complaints that are revealed in this book. Since we would have these same complaints, then God inspired Habakkuk to approach Him with the complaints that we would have concerning suffering. What we must understand, however, is that the suffering that was brought on the people of God by the unbeliever in this historical setting of the book was caused by the apostasy of God's people. God was just, therefore, in that He had warned them that if they turned from Him, He would turn them over to the nations. Not only would God turn them over to the oppression of the nations, He would turn them over to themselves. Because they had rejected the moral and civil laws of God, the rich among
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as the empire that would be God's proxy judge against Jerusalem. And since Habakkuk was contemporary with Jeremiah, we would conclude that the Babylonians were the oppressors of God's people at this time in history. We must also keep in mind that the Babylonians began to oppress the southern kingdom as early as 606 B.C. when the first captives of the southern kingdom were taken into Babylonian captivity. Daniel and Jehoiachin were taken in the 606 B.C. captivity. Wicked surround the righteous: In the context, Habakkuk spoke for the righteous few within Israel who had not given themselves over to idol worship and wicked living. Not only were the unbelievers oppressing God's people, but also the rich within the society of Israel. The righteous in this statement, therefore, would refer to those who were oppressed as citizens of national Judah, as well as being oppressed locally by the rich of the Judean society (See comments of Mc). We would conclude that Habakkuk was speaking primarily to those of his own people, for the wickedness was all around him. He lived in a morally degraded society. Justice goes forth perverted: Through bribery, the unrighteous twisted judgments for their own benefit.
captivity. Heap earthen mounds: They would build mounds against the cities they would conquer. No nation was able to stand against them. Since they were able to take the supposedly impregnable city of Nineveh which was one of the most fortified cities of the ancient world, then there would be no city that would be able to withstand their attack. Ascribing his power to his god: God would be using the Babylonians as a proxy to eventually bring judgment on Judah. What the Babylonians did not realize was that God was empowering them in order that they conquer the Assyrians, and thus march toward Jerusalem. All that the Babylonians accomplished, they thought they did on their own power. What they did not understand, however, was that God was working through them to bring national Israel to an end in the land of Palestine. The Babylonians gave credit to their own gods for what they militarily accomplished, when in reality their accomplishments were the work of God. Habakkuk's complaint was based on his inability to understand why God would work through the unbelieving Babylonians in order to oppress His own people.
HABAKKUK QUESTIONS GOD'S ANSWER 1:12-17 We will not die: Habakkuk trusted in God that His people would not be banished from existence as many peoples had in the past. They would continue, regardless of the suffering that they would endure at the hands of the unbelievers. Established them for correction: God had raised up the Babylonians for the discipline of His people. Too pure to look upon evil: God is holy, and thus He cannot look on that which is unholy. However, Habakkuk's question is how could God look on the unholy nation of the Chaldeans in order to accomplish His work of disciplining His holy nation. More righteous than he: Habakkuk would have in mind the oppressed righteous of Judah, not the nation itself. As a nation, Judah had become unrighteous. It was because of their unrighteousness as a nation that God allowed the Babylonians to extend their conquests even to the destruction of Jerusalem and the temple. Unfortunately, because of their national apostasy, the righteous within the nation had to suffer also. The righteous few were the victims of the unrighteous religious leaders and civil leadership of the nation. Fish: God's people had become like helpless fish that were caught and piled in heaps at the will of the fisherman. Their net: The Babylonians gave credit to their own gods (the net) for the captivity of the many people whom they had taken into captivity. What they did not realize was that God had raised them up as a warrior nation in order to bring judgment on Judah and Jerusalem.
GOD'S ANSWER 1:5-11 God told Habakkuk to look around at the nations. He reassured Habakkuk that He was working among the nations. He was in control, and thus international events among the nations were not out of control. Wonder and be astonished: Reference could either be to the Assyrians whom God brought down to Jerusalem during the reign of Sennacherib when 185,000 of his soldiers were killed by God in one night. Or, what could be in the mind of God was His judgment on His people through the proxy of the Babylonians whom He would raise up to terminate the southern kingdom of Israel. I am raising up: The Babylonians were at first subject to the Assyrians who were north of Babylon. Nabopolassar, the first king of the Babylonians, was subject to the Assyrians, while ruling over the Babylonians to the south of Nineveh. However, he formed an alliance with other peoples, specifically the Scythians to the north of Assyria, and then rose up in rebellion against the Assyrians. Nineveh fell in 612 B.C. as a result of this rebellion. Nebopolassar's son, Nebuchadnezzar, succeeded his father as king of the Babylonian Empire. It was during this time that Habakkuk voiced his complaints to God concerning the subjection of the people of God to the sufferings that came from the international turmoil of the time, for the Israelites in the land of Palestine passed from the oppression of the Assyrians to the oppression of the Babylonians. Justice ... proceed from themselves: The Babylonians became a law unto themselves, and thus determined their movements among the nations according to their own idol gods. Since they determined their laws for themselves, then such laws were in conflict with the laws of God. Leopards: They laid in wait to conquer. Wolves: They were fierce, and thus ravaged those they conquered. Eagle: They were eager to sweep down on their prey. East wind: As the hot east wind would dry up the moisture of the land, so the Babylonians would come from the east and dry up the land by taking the people of a land into
Chapter 2 GOD'S ANSWER 2:1-4 Myself on the ramparts: After Habakkuk had given his previous complaints to God, he positioned himself in a place of prayer in order to wait for God's reply. He felt that he had established a case before God, and thus wanted to see how God would reply. When I am corrected: Habakkuk knew that his complaint was from himself on behalf of the faithful few. He thus concluded that because God was so working in a way that allowed His people to suffer, then there was some-
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thing that he did not understand. He thus waited for an explanation of what God was doing. Nevertheless, as a man, he at least felt that there was some justification for his complaint concerning the suffering of the righteous at the hand of the unrighteous, who seem to prosper in all they do. He went to a place of solitude in order to wait for God's answer. Vision: God's answer to Habakkuk came by revelation in a vision. Write: What he saw was to be written for all, not just Habakkuk. Since the people would not understand why God was working through unbelieving nations until after the captivity, Habakkuk's complaint needed to be written for the returnees from captivity. May run: Though the message that he was to write would certainly spur one to flee from the approaching Chaldeans, reference here was probably to those who would initially read the message. They would run to broadcast it to others. Since so many had the same complaint that Habakkuk expressed, then they too needed to know the response from God. Appointed time: The vision related to things in the future. Its fulfillment was coming without delay. It will not tarry: The urgency of proclaiming the vision was based on the fact that it would come to pass. In personifying the vision, God instilled urgency that the vision will speedily run to all concerned. The historical events to which the vision pointed were coming to a culmination in fulfillment. The end of national independent Israel was near. The final captivity of the people was to begin, but would last only seventy years according to the prophecy of Jeremiah (Jr 25:11). The just will live by his faith: See Rm 1:17; Gl 3:11; Hb 10:38. This would be the foundation upon which the message of the book rests. Regardless of the historical calamities in which men must live, those who are of God walk by their faith in the fact that God has all things under control (See comments Rm 8:28).
is to the Chaldeans who would increase their empire through the plunder of other nations. They are uncaring and unmerciful. The Chaldeans are as one who loans money with excessive interest. They victimize those they conquer by extracting heavy tribute. However, those from whom they exacted tribute would in the future plunder them. They would reap what they had sown (See Is 33:1).
WOE TO THE GREEDY 2:9-11 This is a song of taunt. It is a song against the arrogance of the Babylonians in their conquest of others for the sake of their own aggrandizement. Babylon was not an empire that developed because of the ingenuity or productivity of the people. It was an empire that grew through the plunder of other nations. Babylon fed off that which others had accomplished. Through their covetousness, the Babylonians built their own houses. Nest on high: Though the Babylonians felt secure in their own military power, they would be brought down. They had ignored the principle of retribution. They were a nation that generated great animosity, which animosity among the nations would eventually build to the point that others would rise up against them. In fact, in their latter years of existence, there was so much resentment within the Babylonian kingdom that the Medes and Persians easily overcame the city of Babylon with little resistance. Stone ... beam: Those materials that they had acquired through plunder would eventually cry out for revenge.
WOE TO THE DECEITFUL WORKER 2:12-14 This same judgment statement is made of Jerusalem (Mc 3:10) and Jehoiakim (Jr 22:13,17). These are condemnations of those who build at the expense of the lives of others. Fuel for the fire: All the labors that the Babylonians put into the building of their empire would eventually go up in smoke. All their labors will have been in vain once the empire came to an end. The futility of their means of building an empire is illustrated throughout history. Nations that are built on the blood of others come to an end. There has always been an end to barbaric empires. Only those nations that are built on the eternal principles of God endure throughout the ages. However, once these nations forsake the moral principles of God, as did Israel, they too will come to an end. Israel was restored as a remnant to the land of Palestine only when she repented in captivity. Filled with the knowledge: There is possibly Messianic meaning in the statement of verse 14 (See comments Dn 2 & 7).
The Five Woes
(2:5-20) Outline: (1) Woe to the plunderer (2:5-8), (2) Woe to the greedy (2:9-11), (3) Woe to the deceitful worker (2:12-14), (4) Woe to the exploiter (2:15-17), (5) Woe to the idolater (2:18-20)
WOE TO THE PLUNDERER 2:5-8 Wine betrays him: The thoughts of verses 5 & 6 probably refer to the woes that follow. The Chaldeans of the previous context would be as one drunken with wine. There is personification on the effects of wine, which effects refer to the behavior of the Babylonians in their conquests of nations. The context, therefore, is not specifically about the evils of wine, but the metaphorical application of the evils of wine in reference to the Babylonians. Does not stay at home: As the drunkard is one who is rarely at home in order to assume his responsibilities of his household, so the Chaldean army is always on the roam, seeking nations to plunder. The drunkard cannot have enough wine. Neither can the Babylonian Empire expand too far in their conquest of other nations. As death is never satisfied with enough dead, so the Chaldeans were never satisfied with enough conquests. Parable against him: The nations taunt the oppressing Chaldeans for their ruthless passion to conquer other nations. Woe to him: Woe
WOE TO THE EXPLOITER 2:15-17 The effects of wine in the hands of the drunkard are carried on into this woe in order to describe the folly of the Chaldeans. The effects of strong drink cause one to become insensible. In his drunkenness he becomes the center of attraction of those who pity his senseless behavior. As the one who gives drink to his neighbor in order to make him drunk, so the Chaldeans metaphorically made their neighboring nations intoxicated in order to expose their nakedness. And once exposed, they were subjected to conquest and plunder. Drink
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and be exposed: It was now judgment day for those who had poured out their oppression on others. As they exposed the nations to defeat, so the Babylonians would suffer calamity because of the judgment of God. The cup: This would be the cup of the Lord's wrath that would be poured out on those who ravaged others. It was a time for retribution on those who had caused tribulation for others. Lebanon: The Babylonians had cut down the forest of Lebanon in their conquest of the land of Palestine (See Is 14:8).
One responds to the word of God, knowing that all things are working according to His purpose. Therefore, one must walk in the direction of His word in order to walk according to the purpose of God. The problem with Israel was that they no longer feared God, and thus were walking out of harmony with His word and plan. Revive Your work: Israel had gone astray from God to the point that God could no longer use them as the nation through whom to bring the Messiah and Savior into the world. God had to reform Israel, which He did through captivity. The repentant remnant that came forth out of captivity when the Medo-Persians conquered the Babylonians, was a different Israel than the one that went into captivity (See comments Er and Ne). After the captivity, God's work was revived, and thus the promises made to the fathers could be fulfilled (See Gn 12:1-3). Remember mercy: This would be Habakkuk's resignation to the work of God, and thus he calls on God to remember His faithful remnant. God's mercy would involve the restoration of His people from captivity. They would return to Palestine, but never again to have autonomous possession of it.
WOE TO THE IDOLATER 2:18-20 What profit is the graven image: The message here is a taunt of the idols that were made by the hands of men. The trust of men in such senseless and speechless creations of one's hands is indicative of the religious depravity of the people. The folly of the idol worshiper is in the fact that his senseless idol responds only to that which the worshiper already has in his own mind. The idol worshiper is thus speaking to himself. That which he requests is answered from within himself. The answers of the idol are only the imagination of the idolater. The ridicule of the idols in this context, therefore, is actually a pronouncement of the foolishness of the idolater. The Lord is in His holy temple: The fact that God exists in His realm reassures the faithful that He is working all things together for His purpose. And since He is working, then the faithful must be reassured that all things are working together for good for those who love God (Rm 8:28). Though the faithful Israelites might not understand why they were going through suffering, they must trust that God was working. And when God is working, the righteous must have faith that He is doing that which is right. The righteous Israelite would eventually understand the reason for their suffering once the people had transitioned through the captivity. Unfortunately, the immediate recipients of the words of Habakkuk who received this message, would never personally realize God's answer, for they would have all died by the end of the captivity. But we on this side of the captivity understand the reason for the suffering of the captivity. And in understanding the reason, we can endure suffering at the hands of the unbelievers until we are delivered from this world (See comments Rm 8:28; 1 Co 10:13; Rv 21:4).
VISION FOR A FUTURE 3:3-16 God is pictured as coming from Teman and Paran in order to deliver His people (Compare Jg 5:4). He comes in a great storm cloud, causing the earth to shake and tremble. The symbolism is probably from the time when God delivered Israel from Egyptian captivity. When God takes action to accomplish His work, the heavens tremble and the earth shakes. The cataclysmic picture of the natural world in this scene is the height of imagery that depicts the greatness of God. If the coming of God causes such a disturbance in His creation, then certainly He has the power to deliver His people. My stomach trembled: Habakkuk's response to the overwhelming revelation of God's power and work was only natural. He physically and emotionally collapsed at the awesome vision. In the book of Job, God asked Job to consider all the wonders that He had created. Job concluded that since God could create such great things, then certainly He could control all that exists. The vision here is similar. If God's presence can cause such disturbance in the things that He created, then certainly He can control all that man does on the earth. Rest in the day of trouble: The awesomeness of God's power brings reassurance to the hearts of the faithful. It brings comfort in that the suffering can resign themselves to the fact that God is in control of all things. In the midst of the international turmoil that was prevalent in the history of Israel, Habakkuk was reassured that God was in control of the events that were transpiring. Trouble would come upon Judah in the end. However, trouble would come upon the Babylonians, which trouble would lead to their end. And the end of the Babylonian Empire meant the freedom of the captives.
A Hymn Of Praise
(3:1-19) Outline: (1) Prayer for restoration (3:1,2), (2) Vision for a future (3:3-16), (3) Walk by faith (3:17-19)
Chapter 3 PRAYER FOR RESTORATION 3:1,2 This is a psalm of supplication. Habakkuk prayed for the intervention of God in the affairs of the nations. He realized that God's work among the nations was for the benefit of His purpose with His people. The prayer, therefore, is that God take action. Shigionoth: The exact meaning of this word is not known. Some have suggested that reference was to stringed instruments, or it may have been some other musical term. Afraid: Fear of God is a motive for obedience.
WALK BY FAITH 3:17-19 These verses are a climax to the message of the book. Habakkuk was confident because of his faith. In the face of either a hostile environment, or turbulent international affairs, he would stand firm in the Lord. These are words
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of one who through faith had transcended the affairs of this world. They are the words of one who would not allow his
environment to determine his spirit (See comments Ph 4:4). Habakkuk's faith was his victory (1 Jn 5:4).
Zephaniah
WRITER
protected," or, "he whom the Lord hides." He was a prophet who was contemporary with Jeremiah, and his predecessors were Nahum and Habakkuk. He was probably a resident of Jerusalem. Because he was born of a royal family, he probably associated easily with the royalty of the time, though his ministry of teaching in this book reach the general population. DATE
We know nothing of the life of Zephaniah other than what is stated in 1:1. We understand the nature of his ministry only by what is revealed in this book. In the introductory verse, Zephaniah traced his lineage back four generations. His great, great grandfather was King Hezekiah of Judah. He was thus of royal lineage. The name Zephaniah means "he whom the Lord has
The book is dated from the reign of Josiah, which would be somewhere between 640 to 609 B.C. We do not know if the prophecy of Zephaniah took place during the period of Josiah's reign before the book of the Lord was discovered in the temple during repairs, or after the discovery of the book and the great reforms of Josiah
(See 2 Ch 34). The contents of the book indicate that the message was delivered prior to the discovery of the book of the law, and thus would have been delivered between 640 to 621 B.C., assuming that the book of the law was discovered in 621 B.C. Therefore, in the midst of ignorance of the law of God, he ministered the word of God.
BOOK Zephaniah was a prophet of passion. He was such because he saw the coming day of the Lord as a harsh judgment of those who had worked against the people of God. He also considered the judgment of God as God's means by which He would cleanse His people of idol heresy and social injustices. He focused on the im-
minent invasion and devastation of the land by foreign powers. He thus hopes for a remnant that would survive the coming calamity that would befall Judah (2:3). He was reassured that a remnant would survive, but it would be a humbled remnant that would give themselves to God (3:5-20).
HISTORICAL BACKGROUND
were corrupt and the civil leaders oppressed the poor for their own benefit. Josiah came to the throne in 639 B.C. He had been brought up by the godly high priest, Hilkiah. At the age of twenty, he began an initial effort to do away with idol worship throughout Judah (2 Ch 34:3-7). When he was twenty-six, he began a renovation of the temple, during which a copy of the Old Testament law was discovered (2 Ch 34:8-28). He read the warnings of what God would do if Israel departed from His word. He read that the people would be put out of the land of Palestine if they forsook God (Dt 28–30). Josiah then made a covenant with God that he would restore the people to the law of God (2 Ch 34:29-33). From the time of the discovery of the law of God in 621 B.C., he conducted a diligent campaign to rid the pagan shrines and idols from the land. He restored the Passover (2 Kg 23:1-25). His reforms were exhaustive throughout the land, but the reforms did not reach the hearts of the people. After his death, the people quickly returned to their idol worship. When Nineveh fell in 612 B.C., a remnant of Assyrian leaders and soldiers fled to Carchemish where they made a last stand against the Babylonians. The Assyr-
Zephaniah's time was a time of great moral decay among God's people. There was stirring in the international affairs of nations, and thus God was building a nation to bring down judgment on His people in punishment for their apostasy from Him. The Assyrian Empire that had taken the northern kingdom into captivity in 722/21 B.C. was coming to an end. The Chaldeans (Babylonians), who had been a part of the Assyrian Empire, were in the process of rebelling against Assurbanipal, the last king of Assyria. Under the leadership of Nebopolassar, king of Babylon, the Babylonians, in an alliance with the Scythians, would conquer Nineveh in 612 B.C. Following the deaths of Manasseh and Amon, who unrighteously reigned over Judah, Josiah was a young boy of eight years old when he became king of Judah. He became a king of a nation that was largely given over to idol worship. It was a nation of people that had no copy of the law of God, and thus the people had created religious beliefs and behavior after the nations around them. The rulers were corrupt and the religious leaders led the people further away from God. Zephaniah describes the people as arrogant and rebellious. The courts
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quently was killed in the battle (2 Kg 23:29,30). It was during these times of uncertainly, therefore, that Zephaniah ministered his message to the people in order to given them hope for the future.
ians called on the Egyptians to align with them in the battle. On his way to help the Assyrians at Carchemish, Pharaoh-necho of Egypt passed through Palestine. Josiah foolishly sought to stop the Egyptians, but subse-
Warning Of Judgment
the righteous. Sacrifice: The day of the Lord was a day when the invited guests were to come before the Lord with their sacrifices. I will punish: In the context of verse 12, those who would suffer the judgment of the day of the Lord would be the unrighteous of Jerusalem. Princes: Since the apostasy of the nation was led by the princes and kings, then the judgment would first come to them (See Rv 19:17-21). Foreign garments: The royalty dressed themselves in the fashions of the Assyrians in order to identify with their culture. Their dress, therefore, signified their betrayal to their homeland in order to be identified with pagan cultures. By their dress they revealed the idol culture after which they wanted to be identified. Leap on the threshold: This was probably a reference to a violent entrance into one's house by passing through the threshold of the house without permission. 1:10-13 The day of the Lord would mean that the merchants and international traders would be cut off. Fish Gate: This entrance to Jerusalem was on the north side of the city (Ne 3:3). It would be on this side of the city that the invaders, coming from the north, would first approach Jerusalem. Second Quarter: Or, New Town. This was probably a new addition to the city that was in the northern part of the city (See 2 Ch 33:14). Maktesh: This was believed to be a resort for merchants. When the invasion came from those who would bring the proxy judgment of God on Jerusalem, all who would be associated with trade in and around Jerusalem would be affected. The picture of calamity here describes the termination of a great merchant center. In the destruction of Jerusalem, the economy of Palestine would be shut down. Search Jerusalem with candles: No one would be hidden from the judgment of the day of the Lord. Through the invaders, God would find every person who had become indifferent to His will and who had dressed themselves in the garments of idolatry. Stagnant in spirit: The reference here in Hebrew was a metaphor that defined those who were slothful and indifferent. Those who should have been concerned about the low spiritual condition of the people were lax and lazy. Those who should have been alert concerning the safety of the people had become indifferent to the threat of those who would conquer and rule over God's people. Because they believed that God was distant from their everyday lives, they became complacent in reference to God being involved with the people. They became a spiritually lazy people who carried on their lives without considering their relationship with God as His people among the nations. Become a booty: That for which they had worked so hard without God, would be taken from them. Through death and captivity, the Israelite population would be vacated from Jerusalem. 1:14-18 Verses 14-18 explain the tragedy that would prevail when the day of the Lord came. It was a time of terror
(1:1 – 3:7) Outline: (1) Introduction (1:1), (2) The sins of Judah (1:218), (2) Judgment of the nations (2:1 – 3:7)
Chapter 1 INTRODUCTION 1:1 Zephaniah: See 1 Ch 6:36; Jr 21:1; Zc 6:10,14. Because of the meaning of his name (See "Writer" in intro.), it has been suggested that Zephaniah was born during the wicked reign of Manasseh. No greater detail in genealogy was ever given to any prophet of God. Since this genealogy takes us back to King Hezekiah, it is assumed that Zephaniah wanted us to understand that he was of royal blood.
THE SINS OF JUDAH 1:2,3 The universality of the judgment that is pronounced here reminds us of God's assessment and condemnation of the world that existed during the days of Noah (Gn 6). Judgment was coming, and to the Judean resident, it would be as if the entire world was affected as in the days of Noah. 1:4-6 Those who would be judged were the idolaters who had turned from the Lord. Idolatry is the desire of man to mold his religious beliefs and behavior according to his own lusts. Idolatry, therefore, is the manifestation of a rebellious person who seeks to follow after his own desires. Every trace of Baal: Since the judgment would include Judah and Jerusalem, Zephaniah revealed the effect the captivity would have on God's people. Idolatry would be eradicated from the people. When the captives returned from Babylon in 536 B.C., they would never again bring idolatry into the streets of Jerusalem. Chemarims: This was a reference to the priests of idolatry. Hosts of heaven: Reference was to the Assyrian worship of heavenly bodies (See Dt 4:19; 17:3; 2 Kg 21:3; Jb 31:26-28; Ez 8:15-18). Swear by the Lord ... Molech: They were spiritual adulterers. Some translations use the word "Malcham" which was the national god of the Ammonites. However, more recent translations render the text as a reference to Molech (See 2 Kg 23:10; Jr 32:35). The judgment extended to those who had backslidden and those who were indifferent to the word of God. The extent to which the judgment was to go indicated that Israel was no longer useful for God to fulfill His work of bringing the Messiah into the world. Therefore, a national cleansing was necessary in order to rid the people of all those who were not loyal to God. 1:7-9 Hold your peace: The time for complaints and discussion was over. It was a time to be silent in the presence of the judgment that God was bringing on the unrighteous. Day of the Lord: This was the day of judgment. It would be a day of calamity for the unrighteous, but a day of deliverance for
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for those on whom God would pour His judgment through the proxy of the Babylonians. In the land: In the historical context, reference would be to the termination of Judah through the destruction of Jerusalem. The destruction that would be unleashed on Jerusalem would be the finality of an era. It would be the end of national independent Israel in the promised land. A remnant would eventually return to the land, but the remnant would dwell in a land that was under the control of the Medo-Persian Empire, and eventually the Greeks and Romans. Thus the devastation and finality that is pictured in these verses is a description of the termination of something that would never again be reestablished. Some translations render the last phrase "in the earth." Such a rendering is justified if the destruction of Jerusalem is understood as a metaphor of the final destruction that will come at the end of time (Compare comments 2 Pt 3). Any destruction of the day of the Lord in time illustrates the destruction that will take place at the end of time.
God would restore the fortunes of the righteous remnant. When the repentant remnant returned from captivity in 536 B.C., this is what transpired. God returned the remnant in order that they dwell in the land of their heritage. 2:8-11 See Am 1:13-15; 2:1-3. The nations of both Moab and Ammon were unfriendly to the Israelites. They continually taunted the Israelites, particularly when Israel was under the oppression of other nations. When weak militarily, the Moabites and Ammonites seized the land of Reuben and Gad. Their punishment for such actions against Israel would be that they would be terminated as nations. They would suffer utter destruction, never to be restored in history as nations. Starve all the gods: Their gods would vanish away because the nations would cease to exist. Nations prided themselves in their national gods. But when the people ceased to be a nation, the patriotic gods they had created after their own imagination ceased to exist. 2:12 Ethiopians: Ethiopia was the land of Cush which was south of Egypt. Reference here would possibly include the land of Egypt since the Ethiopian dynasties often extended their rule over the Egyptians. 2:13-15 See comments Nh. At the time of Zephaniah's ministry, the Assyrian Empire was coming to an end. Once the Assyrians had taken the northern kingdom into captivity in 722/21 B.C., they were a continual threat to Judah. However, the heavily fortified city of Nineveh, the capital of Assyria, fell to the Babylonians in 612 B.C. Though Nineveh felt secure behind her fortifications, she succumbed to the ruthless army of the Babylonians and Scythians. The city was destroyed to the point of never being rebuilt again. Desert owl: Some have rendered the Hebrew word "vulture" or "jackdaw." Bittern: Other translations rendered this word "hedgehog" or "porcupine."
Chapter 2 JUDGMENT OF THE NATIONS 2:1-3 Undesirable nation: As they stood in their apostate nature, they were a nation that was of no use for the purpose for which God originally called them into existence. They were a foreign nation to God because they had forsaken Him for an existence that they had created after their own desires. Zephaniah's call in this text is that the righteous few pull themselves together in order to be identified with God. He pleads that they take notice of the calamity that was about to be poured out on them. His plea assumes that some may escape the calamity with their lives. When the end came to Judah and Jerusalem, the prophets encouraged those who would live to turn themselves over to the Babylonians and captivity. Those who did would survive the calamity of the destruction of Jerusalem. Because of Zephaniah's plea, we thus assume that there was still a righteous remnant among the apostates. The apostates were responsible for leading the nation to both civil and moral ruin. Though the righteous remnant would survive, they would have to suffer the calamity of the termination of Judah and Jerusalem. 2:4-7 The Philistines dwelt in the major coastal trade route between the continent of Africa and the nations to the north of Palestine. They were always a people under threat, and thus in the final days of national Israel, they would suffer from the calamity. First conquered by the Assyrians, they would eventually succumb to the Babylonians when they invaded and subjected the land of Palestine. Cherethites: This would be a reference to the Philistines who migrated from the island of Crete around 1,200 B.C. and settled on the coastal area of southern Palestine. The use of the name "Canaan" in this context may refer to the greedy traders of the Philistines. The land of the Philistines would be depopulated to the point that the land would become a place only for shepherds and flocks. All commerce would cease. The remnant: God would visit the righteous remnant in order to protect them from the calamity that He would allow to come upon the unrighteous. Though the unrighteous would be economically devastated,
Chapter 3 3:1-7 Zephaniah turns to a description of the morally degraded society of Jerusalem. Jerusalem was a morally rotten city because of the wicked leadership of the rulers and religious leaders. She does not obey: The inhabitants of Jerusalem had long forgotten the voice of instruction, and thus they were a rebellious people in that they created their own social standards, which standards led to the oppression of the poor. Roaring lions: The leaders were as beasts looking for financial prey. They feasted off the poor. The civil leaders maintained their existence at the expense of the poor. They thus could not be trusted since they had their own selves at heart. Her prophets: The religious leaders maintained their existence by conforming to the desires of the civil leaders. They could not be trusted for what they spoke. Instead of being spiritual leaders who would lead people to the law of God, they were self-centered religionists who maintained their positions at the expense of the people. Violence to the law: The religious leaders made no distinction between the holy and defiled, and thus rejected the judgments of the law (See comments Mk 7:1-9). They rejected the law of God in order to maintain their own religiosity that was created after their own desires. He will not do injustice: God was working in
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exiles after their release in 536 B.C. (See comments Er and Ne). A humble and lowly people: The returnees from the Babylonian captivity would certainly be a humbled people, no longer arrogant in their own devices. The arrogant ones will have been removed from their midst when they returned to the land of their possession. However, those who would partake of the new covenant would be a people who had humbled themselves at the cross of Christ in obedience to the gospel (See 1 Pt 5:5-7). Reference here would be to the age of the Messiah when the people would be cleansed of their sins by their obedience to the gospel (See comments At 2:38; 1 Co 1:2; 1 Jn 1:9).
their presence in order to bring justice to an apostate generation. The calamity of judgment that He was bringing on them was just, for they had sinned against His purpose for their very existence. Since they had forsaken the law of God, then it would be just for God to bring judgment upon them for their sin (See comments Hs 4:6). Every morning: God's laws of nature come to light every morning. The natural world obeys the laws of nature without fail. But Jerusalem failed to be obedient to her creator. The moral laws of God that were to be obeyed without fail were forgotten in the society of Jerusalem. Surely you will fear Me: God had worked throughout the history of Israel to keep His people directed by His will. He worked among the nations in order to discipline them to obey. He even brought the Assyrians to the walls of Jerusalem during the reign of King Sennacherib, and threatened the inhabitants of Jerusalem with destruction. But they would not obey. All efforts to stimulate repentance had failed, and thus it was time for termination through captivity.
HOPE FOR THE RIGHTEOUS REMNANT 3:14-20 Zephaniah gives hope to those who were headed for calamity in the destruction of Jerusalem. However, the hope he gives to those who would eventually return to the land, would be hope of an era beyond their repossession of the land. He takes the minds of the people to the Messianic era wherein they would forever be protected from the evils of the nations that would afflict them. God would dwell among them, and thus be their continual deliverer. Taken away your judgments: The judgments that were pronounced upon the unrighteous of Judah would not be pronounced against God's people in the future. God's people would be a people whose sins were forgiven as they walked in the light of God's will (Is 40:2; 1 Jn 1:9). Cast out your enemy: The enemy of the people was sin. And thus, when they are restored to a new covenant relationship with God, God would not remember their sins (See comments Jr 31:31-34). Do not let your hands be weak: Because God would be in their midst, they could be strong in heart. God would rejoice over those who gave themselves to Him. Those who grieved over their inability to be in the assembly of God would be restored to the land because of their repentance. Those in the Messianic kingdom who mourned over their sins, would come into the kingdom of Jesus (See comments Mt 5:116). I will bring you: This last note of hope infers their restoration from the captivity of the nations, but also their deliverance from the bondage of sin in the Messianic era. They would once again take delight in the fact that they were the people of God (See comments Rm 1:16).
Promise Of Restoration
(3:8-20) Outline: (1) Judgment to cleanse (3:8-13), (2) Hope for the righteous remnant (3:14-20)
JUDGMENT TO CLEANSE 3:8-13 Zephaniah called on the people of God to be patient. God would eventually execute judgment on those nations that brought suffering on them. It would be a day for the outpouring of the indignation of God on the nations who tormented His people (See Is 66:6; Jr 25:31-33; Ez 38,39; Jl 3:11-16). Purified language: The speech of God's people would be cleansed of all idol terminology and references to idol worship (Compare Is 6:5-7). Once the people were cleansed of their idolatrous ways, they could come to the Lord with a pure heart. Serve Him with one accord: Once their hearts were cleansed, then they could come before the Lord as one people. They would stand together as one people in their belief in the one true and living God. Beyond ... Ethiopia: Ethiopia would be a distant land from which exiles would return to Jerusalem. Zephaniah seems to be looking beyond the judgment of Jerusalem and its destruction, to the time of the return of the
Haggai
WRITER
The Haggai was the writer of this book. We know nothing of him other than what is written in the book and what is stated in Ezra 5:1 and 6:14. The name Haggai means "festive" or "festival." At the time of the writing of the book, we know that he was a former exile in Babylonian
captivity who had recently returned to Palestine. When the Medo-Persians, under the kingship of King Cyrus, released the captives in 536 B.C., Haggai was among the initial captives who returned to the land. Zechariah was a contemporary prophet at the time of Haggai's ministry.
DATE
Haggai dated the book between August and December according to our calendar today. According to the dating
of the book, it is assumed that Haggai's prophecy took place in 520 B.C.
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HISTORICAL BACKGROUND
God spoke through Haggai eighteen years after the first captives returned to the land of Palestine. The temple in Jerusalem was still lying in ruins. The local leaders of the people were discouraged. They were discouraged because of the great opposition that they faced when they initially returned to the land. The Samaritan race had developed in the land, and thus did not want the Jews to reestablish their identity. There was thus a lethargy among the lead-
ers of the returned Jews (See comments Er and Ne). At the time of Haggai's ministry, Darius Hystaspes was the king of Persia. A decree had formerly gone out from the Persian throne to stop the rebuilding of the temple. But Darius was interested in the development of local religious beliefs, and thus reversed the decree. Through the ministries of Haggai and Zechariah, God commanded the Jews to rebuild the temple.
would prosper themselves before they gave their labors to rebuild the temple. They were seeking their own kingdoms first, rather than the kingdom of God (See comments Mt 6:25-34).
Call For Action
(1:1-15) Outline: (1) The cause of delay (1:1-6), (2) Time for action (1:715)
TIME FOR ACTION 1:7-11 And I will take pleasure in it: God called them out of their state of indifference in order that they focus on those things that pertained to Him. The cut stones of the destroyed temple of Solomon would still remain. God urged them to go to the mountains in order to acquire wood for the construction. The promises that God had made through the prophets concerning the rebuilding of the temple had not been completed (See Is 40–60). God thus reminded them that their labors in their fields was not bringing forth fruit because they had neglected laboring for Him in rebuilding the temple. While they had built paneled houses for themselves, they had neglected those things that manifested their interests in the things of God. As in their days before the captivity, God brought drought on the land in order to stimulate a response. Before the captivity, the droughts came in order to restore them to God. In this historical context, the drought was brought on the land in order to stir them into action. 1:12-15 Obeyed the voice of the Lord: Those captives who came as a remnant from Babylon were encouraged to build because they trusted the word of the Lord that came through Haggai and Zechariah. Because they feared the Lord, they set their hands to the work. I am with you: See Gn 28:15; Ex 3:12; Ja 1:5. They came and worked: When people fear the Lord, they will work. When people become indifferent to the things of God, they will waste their lives away in things that pertain to this world.
Chapter 1 THE CAUSE OF DELAY 1:1,2 The word of the Lord came to Haggai during the reign of Darius in 520 B.C. The message came during one of the Jewish feasts, and thus the people were gathered together (See 2 Kg 4:23; Am 8:5), giving Haggai the opportune time to deliver his encouragement that the people begin the work of rebuilding the temple. Zerubbabel: He is called the son of Pedaiah in 1 Chronicles 3:19. Though he was the son of Pedaiah, through a levirate marriage he was also the legal son of Shealtiel. Since his grandfather was King Jehoiachin (Jeconiah), he was a descendant of the Davidic kings. Zerubbabel did not assume the role of a king, for God had terminated the kings of Israel. However, God did use him to illustrate King Jesus who would come in the future of the restored remnant (See 2:20-23) Joshua: Joshua was the first high priest after the exile. His father was the high priest who was taken into captivity (1 Ch 6:15). His grandfather, Seraiah, was killed by Nebuchadnezzar when Jerusalem was destroyed in 586 B.C. (2 Kg 25:18-21). The time has not come: Since the Samaritans had fought against the reestablishment of the Jews in the land, the Jews may have concluded that their opposition was a sign from God that they not rebuild the temple. Some have assumed that they believed that the seventy years of exile had not actually been completed, and thus they felt that it was not yet time to rebuild the temple (See Jr 25:11). 1:3-6 While the people were carrying on with their efforts to reestablish themselves in the land, they neglected the task of rebuilding the temple. It thus took this direct word from the Lord in order to stimulate them to do the work of rebuilding the temple. Sometime after their initial arrival in the land, they became discouraged. We are not told how long it had been since they terminated their efforts to rebuild. But it was long enough for God to call a prophet in order to tell the people that they need to resume the work. Consider your ways: It seems that they were more concerned over the material things of life than the reinstitution of the things that pertained to the reestablishment of the symbol that represented God among the returnees. As a result of their neglect, God was not prospering their labors in the land. They may have thought that they
Call For Courage, Patience and Faith
(2:1-23) Outline: (1) Call for courage (2:1-9), (2) Call for patience (2:1019), (3) Call for faith (2:20-23)
Chapter 2 CALL FOR COURAGE 2:1-5 About a month later, this second message came to Haggai for the people. It seems that the people had become discouraged in their work of rebuilding the temple. Who is left among you who saw this house: There were a few among them who had seen the grandeur of Solomon's temple before it was destroyed by the Babylonians in 586 B.C. Haggai himself
583 Haggai 2 Dickson Teacher's Bible Commentary
may have been one of these people. In making a comparison between what Solomon had built and what they were about to do, they must not be discouraged. This small community of poor Jews could not rebuild the temple to the grandeur of the temple that Solomon built. Therefore, they must not be discouraged because of their inabilities. They must worry about that which they could do. The point in rebuilding the temple was not in what they would accomplish. God was not concerned about the physical structure of the temple (See comments Jn 4:20-24; At 17:24). His concern was in the fact that they identify themselves again as the people of God in the land. In order to do this, they had to reinstitute all that they had forsaken in their apostasy. Be strong ... and work: The Samaritans had discouraged the people, and thus they earlier stopped their work on the rebuilding (See comments Er & Ne). God thus reassured them that He was with them. Their work, therefore, was of the Lord. My Spirit remains among you: God reassured them that the Holy Spirit was among them in order that they accomplish the goal of completing the work on the temple. As He had been with their forefathers when they came out of Egyptian captivity, He was with them in the rebuilding of the temple. 2:6-9 I will shake the heavens and the earth: As God shook Mount Sinai when He established a covenant with Israel and gave them the law, He would shake the nations in giving a new covenant in the future (See comments Jr 31:31-34). There would be turmoil throughout the nations until the coming of the Messiah (See comments in intro. to Dn). However, at the end of this shaking of the nations, God would again reveal Himself to man through His Son. This Son would ascend to the right hand of God and reign over all nations of this world (See comments Dn 2:44; 7:13,14; Ph 2:5-11). Though the Jews to whom Haggai spoke would have understood none of these prophecies, they at least were given hope that their efforts were part of God's eternal plan for the ages. God was working through the restored remnant in order to lay the foundation for the coming of the Messiah. Their work of rebuilding the temple, therefore, involved more than laying stones to build a house. God had in mind the spiritual house that was yet in their future.
that their past sin of indifference in reference to the rebuilding of the temple would be forgiven if they ceremonially performed offerings on the altar. The point was that their inactivity had defiled them to the point that God would not accept their sacrifices on the altar. He had brought drought upon the land as punishment for their indifference. 2:15-19 The lesson from the questions to the priests was that it was easy to become defiled, but not easy to be cleansed. Therefore, one must not think that a simple change of direction would immediately produce results. They had to live with the consequences of their own sin. In this case, Haggai wanted them to be patient for the blessings that would result from their repentance. They would have to labor against many difficulties that were created by their sins. They had labored greatly in order to please their own selves in building their houses and cultivating their land. Since they had now changed to labor in building the temple, they would have to be patient until God brought forth fruit from their labors. They had been idle for years since the time they had terminated their efforts to rebuild the temple, during which time of idleness God had stricken their crops (See Dt 28:22). From the time they began to lay the foundation of the temple, there would be no immediate signs that God was blessing them for beginning the work on the temple. They must be patient for the blessings. But from the 24th day of the month Kislev (December), the day the foundation was laid, God would from that time start to bless them in giving increase to their crops. God made this promise to bless their crops because they took the initiative to rebuild the temple. They had to take action before God would take action to bless them. God has never changed in this principle of how He works in the lives of His people. God does not work in the lives of those who do not express their faith by their works (See comments Js 2:14-26). God opens doors when men step out on faith. In the historical context of what happened in the rebuilding of the temple and walls was that God went to work for the people when they went to work to accomplish what He wanted them to do.
CALL FOR FAITH 2:20-23 This final message of the book was addressed to Zerubbabel. This was a repetition of the prophecy 2:6. God would shake the nations in order to bring about His purposes of bringing the Messiah into the world. Zerubabbel is here used as the type of the King Jesus that would come. Signet: This was a ring with the sign of the owner engraved on it. It was used as a signature of authority when the engraved sign was pressed on a document. The significance here was that Zerubbabel was made the leadership symbol of the nation in anticipation of the Messiah whom Zerubbabel would symbolize. As Zerubbabel was the initial leader of the exiles when they returned from captivity, so King Jesus, of the Davidic kings, would be the Deliverer for all those who would seek to escape the captivity of sin. Jesus would lead out of the captivity of sin those who would seek freedom. As Zerubbabel led an initial remnant of captives out of captivity, Jesus would lead a remnant of captives who would be the new Jerusalem of God's people. The kingdom of the Messiah would be es-
CALL FOR PATIENCE 2:10-14 Haggai asked two questions for the priests to answer. The first was if a garment that was bearing holy meat would make holy that which it touched. The answer to the question was that it would not. The second question was if that which is made unclean by touching a dead body could defile that which it touched. The priests' answer was that the defiled, or unclean, would make unclean that which it touched. The point of the two questions was that it was easier to become defiled than it was to become clean. That which was ceremonially holy could not make holy that which it touched. That which was unclean, however, would make unclean the person who touched it, and whoever the person touched (See Nm 19:11-22). So is this people: These were the Jews whom Haggai addressed. That which they offer: The Jews had erected an altar. The error of the people was that they thought
584 Zechariah Dickson Teacher's Bible Commentary
tablished above the kingdoms of this world (See comments Dn 2:44; 7:13,14). Jesus would reign as king from heaven over all things (Ep 1:20-23). He would call all men to walk by faith in obedience to His leadership (Rm 10:17). Those who would respond to His gospel call would be the submitted of the kingdom. They would be His body, the church. Therefore,
the extent of the kingdom reign of Jesus is universal over all things. Those of the church are in the kingdom reign of Jesus. However, the kingdom of Jesus extends beyond the membership of the church. All the kings of the world are under the kingdom reign of Jesus, but not all kings are in the church (See comments Ep 1:18-23; 1 Pt 3:22).
Zechariah
WRITER
ship of Zerubabbel (Ne 12:1,4,7). It may have been that Zechariah succeeded his grandfather in leadership of the Davidic priestly course (Ne 12:1-16). However, neither he nor Haggai took any leadership role among the returnees until after they had been in the land for eighteen years. Only then were they called by God to the ministry of prophecy. Zechariah was evidently a young man upon his initial arrival in the land with his family (2:4), and thus was used by God only when he was of age to fulfill the role of a prophet. Coming out of the captivity, he had hope for the people for the future. They were to wait for the coming of the Messiah, and thus, from the Messiah would a new nation be established, not according to the physical nation of Israel. It would be spiritual.
In Ezra 5:1 and 6:14, Zechariah is mentioned with Haggai as a prophet to those who had returned to Palestine after the Babylonian captivity. There are 27 Zechariahs mentioned in the Bible. The Zechariah of this book was a priest of God and prophet to the returnees. Zechariah's name means "he whom the Lord remembers." Zechariah was the son of Berechiah who was the son of Iddo (1:1). Ezra referred to him as the son of Iddo (Er 5:1; 6:14). Berechiah, Zechariah's father, died before Iddo, Zechariah's grandfather. And thus the account of Ezra focuses on Zechariah assuming the priestly heritage of his grandfather, rather than his father. Iddo was a Levitical priest who returned from Babylonian captivity with the first returnees under the leader-
DATE
The prophecies of chapters 1–8 are dated in the text, and thus were delivered from 520 to 518 B.C. (1:1,7; 7:1). There is no dating of the contents of chapters 9–14. It may have been that Zechariah wrote these chapters many years after the initial eight chapters. From the content of the final chapters, it appears that they were
written during the end of Zechariah's ministry in order to prepare the Jews for the international turmoil of which they would be victims until the coming of the Branch, the Messiah. The turmoil would come as nations struggled over possession of Palestine. Israel had lost all rights to their possession of Palestine in their captivities.
BOOK
Almost all Bible students credit Zechariah for writing chapters 1–8. Because of the content of chapters 9–14, it is assumed that some other author, or authors, wrote these chapters. However, there is little textual evidence to support this view, and thus we would assume the position of the Jews that Zechariah wrote all the book. The last section of the book was simply written during the latter years of Zechariah's ministry, and thus the content of the last section of the book was different, as well as the writing style. Zechariah was gifted in writing in a poetical style. Much of the book was written in Hebrew, and thus the book joins the literary works of Hebrew poetry. Zechariah was given the privilege of seeing many visions, and thus through poetry he revealed the will of God to the people whom God sought to stir up to complete the rebuilding of the temple (Er 5:1,2; 6:14). In chapters 9–14 he wanted to prepare the Jews for the struggles that they would endure during the interbiblical period. He also wanted to give them hope that the Messiah would bring peace among those who became a part of the kingdom reign of the Messiah.
There is a great deal of metaphorical symbolism in this book. As Daniel, Zechariah often conveyed his message through apocalyptic figures in order to reveal events in the history of the Jewish community until the termination of national Israel in the destruction of Jerusalem in A.D. 70. The Bible student should thus be cautious about attaching literal interpretations on much of the content of the book, especially the content of chapters 9–14. Literalizing the content of apocalyptic literature has led many Bible students to conclude some erroneous teachings from Zechariah. Since many metaphors are used by Zechariah to communicate his message, one should be cautious about literalizing the metaphors in order to speculate some end-of-time theology that was never revealed to Zechariah. It is best to approach this book by first understanding the message figuratively, unless a context demands a literal interpretation. In this way we do not steal the prophecies of hope from those to whom they were originally directed, that is, the people of Israel in their hope for the coming Messiah. We do not hope for a Messiah, but for the return of our Redeemer.
585 Zechariah 1 Dickson Teacher's Bible Commentary
God here speaks to the angel, who in turn delivers the message that it was time for Him to act, and thus time for the people to go to work in rebuilding. Zealous for Jerusalem: When God is zealous for His people, they prosper (See Is 42:13; 59:17; Ez 36:5,6; 38:19). He was thus stirred for His people. Increased the calamity: The unbelieving nations whom God used to punish Jerusalem had done more than they should have in bringing an end to national Israel and destroying the city (See Is 10:5,6; Hk 1:5,6). They went too far in the sense of trying to terminate the existence of Jews from history. But now it was time for a message that would reassure the people concerning their mission to rebuild what the unbelieving nations had destroyed. The Israel of God was to be identified again as a people who were in a covenant relationship with God. My house will be built: As the tabernacle, the temple was an indication of the presence of God among His people with whom He had established a covenant. Its rebuilding was a sign that God was again with His people in the land from which He had driven them. Once the people set their hands to rebuilding the temple, it was completed four years later in the sixth year of Darius (Er 6:15). A measuring line: This was a figure representing the rebuilding of the city, which it was seventy years later by Nehemiah (Ne 6:15). My cities: God's promise to be with them in rebuilding extended beyond the rebuilding of Jerusalem. His promise was to be with them throughout their rebuilding of the cities of the land. The fulfillment of this prophecy took place throughout several years of rebuilding, specifically during the era of the Hasmonean rulers of Israel. Will again comfort: This is the first indication in Zechariah concerning the Messianic era that was to come. All that is stated in this first vision was to reassure the returnees that the temple and city must be rebuilt in preparation for the coming Messianic age. 1:18-21 Four horns: The horns were symbols of that which brings destruction. The horns were symbols of four empires that had already inflicted great harm on the people of God. Though it is difficult to determine who the four horns represent, they would at least figuratively refer to all unbelieving nations that formerly afflicted Israel. The nations of Egypt, Syria, Assyria and Babylon had gone beyond measure in inflicting harm on Israel. Jerusalem and the temple were eventually destroyed by those who afflicted the Israelites. The afflicting nations made every attempt to terminate the existence of the Jewish race from history. Four craftsmen: The people who had afflicted God's people would be terrified by the craftsmen. The horns inflicted ruin on the people and Jerusalem. However, the craftsmen would inflict panic in the hearts of Israel's enemies. They would do so by rebuilding of the temple and city, and the identification of Israel as a race of people with whom God had a special covenant relationship. The rebuilding of the temple and city would signify to the unbelieving world that God had fulfilled the prophecies concerning the reestablishment of His people in the land. While all those who had inflicted harm on Israel were gone as nations, Israel was being reestablished as a nation at the time of Zechariah's ministry. Zechariah was building their hope for the future.
Encouragement To Rebuild The Temple
(1:1 – 8:23) Outline: (1) Call to repentance (1:1-6), (2) Visions of Zechariah (1:7 – 6:8), (3) Crowning of the King (6:9-15), (4) Questions concerning fasting (7:1 – 8:23)
Chapter 1 CALL TO REPENTANCE 1:1-6 Darius: The first eight chapters are dated in the second year of the Medo-Persian King Darius, or 520 B.C. This was two months after Haggai began his prophetic ministry in Palestine (Hg 1:1). Angry with your fathers: The fathers of the returnees were very rebellious against the will of God. God reminded the audience of Zechariah that He was angry with the rebellion of their fathers, and subsequently He sent them away into captivity. Return to Me: Haggai prophesied that those to whom he prophesied had become indifferent to the rebuilding of the temple. Zechariah seems to indicate that there was more to the matter than simply neglect and indifference. It seems that they had become spiritually indifferent and lazy. Do not be as your fathers: Before the captivity, the fathers of those who returned lived in arrogant rebellion to the will of God (7:7,12). They would not listen to the prophets who lived before the captivity. The prophets who lived before the captivity had written their message to the fathers who lived during the twilight years of Israel while they were still in the land. Those of the generation of Zechariah could read these prophets. But their reading of the prophets seemed to generate little interest in the work that they must do, that is, rebuild the temple. Evil way ... evil deeds: Their evil way and deeds were that they were doing nothing toward the restoration of the ceremonies of the law. The example of their fathers was a warning that they should not do the same. The fathers reaped the consequences of their rebellion. In the case of the returnees, they are exhorted to repent and return to the will of God.
VISIONS OF ZECHARIAH 1:7-11 It was a time when the people began to question whether Jerusalem would be glorified again. There was lethargy among the people concerning their responsibility to rebuild, but at the same time, they had difficulty in interpreting the time to go to work. The task of both Haggai and Zechariah was to move the people into action. In this vision, Zechariah was given a vision of a troop of horsemen in one of the glens near Jerusalem. These were the scouts of God who had been patrolling the earth. They brought back the report that the world was at peace. The message of the vision was that it was time for prosperity to be restored to Jerusalem and Judah. Red ... speckled and white: We are not told what significance there may have been in the color of the horses. The primary message was that the horsemen reported on every part of the earth. What was reported by the angels was that the world was at peace, while Jerusalem and Judah were still in misery. 1:12-17 These seventy years: The seventy years of captivity that was revealed through Jeremiah were coming to a close (See Jr 25:11,12; Hg 1:2). The mercy of God was to return to Jerusalem and the temple would be rebuilt within the city.
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Chapter 2 2:1-5 This second vision adds to the significance of the first. The first vision was a promise that the city would be rebuilt. This vision is of a young man who goes forth to measure the limits to which the city will be built. In this vision, the one with the measuring line was thinking of measuring Jerusalem according to its former state of existence. He was mistaken, for the past Jerusalem would not determine the limits of the new. Thus an angel was set forth in order to tell the one with the measuring line that the new Jerusalem would have no boundaries. It would be an unwalled city with God as its protector. Without walls: Walls were built around cities by men in order to protect themselves from attacking armies. But in the reconstructed new Jerusalem, God would be the wall of His people. They would not need to fear any nation that would attempt to destroy them. The vision goes beyond the physical Jerusalem that was rebuilt by the returnees. Zechariah carried their minds into the future, to the new Jerusalem of the Messianic age (See Gl 4:26). Reference was to the house of God, the church, that would be populated with people from all nations of the world (Rv 7:9). This spiritual Jerusalem would never be destroyed by the nations as the physical Jerusalem was by the Babylonians (See Dn 2:44; 7:13,14). 2:6-9 At the conclusion of the vision, there are two appeals. The first was to the exiles who were still in Babylon (vss 6-9), and the second was to the exiles who inhabited Jerusalem and Judah (vss 10-13). Come forth: There were still a great number of Jews living in the land of their former captors. This is an appeal to them to come out of the land of the north, the land of their captors. It is an appeal that they too return to the land in order to identify again the Israel of God. I have spread you: When the Jews were taken into the Assyrian and Babylonian captivities, they were scattered from Ethiopia to India (See Et 1:1; 3:8,12-14; 8:5,9). God thus called for these captives to return in order to reside under His protection in the land of Palestine. The reason for God's plea that they return was to make sure that a remnant of all twelve tribes of Israel take up residence in Palestine in order to identify again the Israel of God. In order that the prophecies to the fathers be fulfilled concerning the Blessing, a remnant of all twelve tribes of Israel had to be reestablished in the land (See comments Gn 12:1-3). 2:10-13 The second appeal was to Zion. God would come in order to dwell among His people. The presence of the temple was God's symbol to the nations that He was dwelling among His people. However, the statements in this context took the Jews' minds to something that was greater than the temple. Reference was to the church of God's people in which He dwells through the Spirit. Many nations will be joined to the Lord: The context goes beyond the restoration of physical Israel. Reference was to the Messianic age, to the church unto which all nations would be invited (See comments Rm 9:2226; Ep 2:11-22; 1 Pt 2:9,10). The Lord ... will choose Jerusalem again: There was a literal choosing again of physical Jerusalem. The choosing of literal Jerusalem indicated to the nations that God had again selected and returned His heritage from among the nations. However, the words of Zechariah
take us beyond a reference to the repentant remnant of the Jews who returned to Palestine. Zechariah looked to the time when God would choose out of this world those of all nations who would compose the new Jerusalem, the church of our Lord. They would be chosen out of the world through their obedience to the gospel (See comments 1 Th 2:13; 2 Th 2:14). The new Jerusalem would be composed of the called who would eventually be called out of this world for eternal dwelling (See comments Ep 1).
Chapter 3 3:1-5 In order for the former visions to be fulfilled, God's people in Judah had to be cleansed. God had promised that He would dwell with His people. But before this could happen, the people had to be cleansed. Since the priests had formerly allowed the apostasy of the Israelite nation to take place (Ez 22:26), then the cleansing of the nation started with the cleansing of Joshua, the high priest. In this scene of the visions, Joshua is the representative for the people. Satan: Satan is the accuser of all men (Jb 1:6-12; 2:1-6; Rv 12:10). He is such because all men are sinners (Rm 3:9,10,23). Plucked out of the fire: God's people had been plucked out of captivity and returned to the land. God would not allow Satan to accuse them any longer (See Rm 8:33). Since God had plucked His people out of the nations to which they had been scattered because of captivity, He would not allow them to go back into captivity. Filthy garments: Joshua's clothes illustrated the guilt of their sin (See Is 4:4; 64:6). By God's grace, however, he was given new and luxurious garments to wear. His people would be adorned as a bride before the bridegroom. Turban: See Ex 28:36-38. 3:6-10 The ministry of Joshua as the high priest stood for more than his representation of the people before God, and through whom God would minister to the people. He and his companions, the priests, were prophetic of the Branch that was to come. Joshua and the priests, therefore, were a wondrous sign of that which was to come. They thus must be obedient to the commandments of God (Dt 8:6; 10:12; Ps 128:1). They must maintain their work as priests for the people until the coming of the Branch. They must manifest a spirit of obedience. Right of access: If Joshua and his fellow priests maintained their function, they would have the right to stand with those who stood before God. My Servant: Isaiah often referred to the Messiah as the Servant of God (Is 42:1; 49:6; 52:13; 53:11). The Messiah to come would be the humble and obedient servant to the spiritual needs of humanity (At 3:13,26; 4:27,30; 8:30-35; 1 Pt 2:21-25). The Branch: See comments 6:12,13. Without the article, the literal translation of the Hebrew word would be "shoot" or "sprout." The Branch would sprout forth from Israel. He would become the cornerstone in the future upon which God would build His people (See comments Mt 16:18,19; 1 Pt 2:4,5). The Branch would offer Himself and cleanse iniquity from the people. He would stand before God as the advocate of the people (1 Jn 2:1). Stone: The foundation stone had been laid for the rebuilding of the temple. Prophetically, the foundation stone was representative of God's building of His spiritual temple,
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4:8-10 You will know: When the work was completed, they would then realize that God had spoken through Zechariah. Who has despised: All those who doubted in the beginning of the construction would rejoice when the temple was completed. Their faith in God's work through them would grow as a result of their completion of the temple. As we look back on the things that God has done for us, we have confidence to continue with those things in which we are presently involved. We are assured that God is working in our lives even as we labor every day. God works through His people in order to bring about the desired end that will bring glory to His name (Ph 1:6). 4:11-14 Two anointed ones: This would be Joshua who was representative of the high priests (3:1,3,9) and Zerubbabel, who would be representative of the civil rulers (4:7,10).
the church, that would be built by the Messiah (See comments Mt 16:18,19; compare Is 28:16). Seven eyes: Reference is to the complete awareness of God throughout the world in order to providentially care for His people and carry out His eternal purpose through His people. Engrave: God would do all that was necessary in order to beautify His work for a place of honor. Remove the iniquity: The immediate reference would be to the day of atonement that would be conducted once a year when the temple was completed (See Lv 16:21,30,34). However, in this context, reference goes beyond the day of atonement, to the complete atonement made by the Christ to come (Hb 9:26). Once the offering of the Eternal Lamb of God was made, the day of atonement would no longer exist among the people of God. In that day ... invite ... his neighbor: The Messianic age would be the time when the mission of the Jews would change. They would go forth to invite others to the blessings of the Branch (See comments Mt 28:19,20; Mk 16:15,16; compare comments Is 3:1-3).
Chapter 5 5:1-4 The two visions of this chapter are in reference to the purging of sin from the community of God. The flying scroll pictures the judgment of God upon individuals who steal and swear falsely (perjurers) by the name of God. The woman in the basket pictures the purging of the culture of wickedness from the community. Flying scroll: The scroll originated from God, and thus judgment was coming forth from God upon the thieves and liars. Cubits: The measurement of the scroll may have symbolized the many curses that were written on it. However, since the measurements here correspond to the size of the holy place in the tabernacle, the symbolism may be that men cannot measure the extent and results of their own sin. The measure of men's sins must be according to the measurements of God (Compare 1 Sm 2:3; see comments Rm 7:7-12). The whole land: Since the Jews were given the oracles of God (Rm 3:2), then they would be judged by the Old Testament law (Compare Rm 2:12-15). Will be cut off: The land will be cleansed of every thief and perjurer. The message of the vision was that no house should be overlooked in the purging of thieves and liars from the land. The judgment would remain on the house in which it entered until there was repentance, and thus cleansing. 5:5-11 Woman in a basket: The term "ephah" was used in older translations for basket, but the meaning is in reference to the container, not the weight. Woman who sits inside the basket: In the vision, the symbol of a woman in the basket represented the wickedness of the land. She is wickedness personified. She is contained in the basket, and then figuratively transported to Babylon (Shinar) by the symbol of two other women. Two women: It was the work of the women to use baskets in their daily living. Thus the angel uses women as the symbolic characters that would carry out the actions of the vision. Reference here is not to angels. It was the angel who was telling the vision to Zechariah. The symbolism was to women whose task it was to carry the basket of wickedness to Babylon. The woman in the basket is the personification of sin, and thus sin is taken out of the land. Sin was taken from the land of God's people to the land that was representative of sin and idolatry. In the Messianic age of the church, sin would be banished from God's people through the cleansing blood of Jesus (See comments Rm 8:1-4; 1 Jn 1:9).
Chapter 4 4:1-7 This vision manifested the significance of Zerubbabel as the civil leader of the people. Awakened me: Zechariah had evidently fallen into a deep meditation concerning the meaning of the previous visions (See comments 1 Pt 1:1012). Lampstand: See Ex 37:17-24. This was representative of the restored Jewish community. Seven lamps: The lamps, or lights, of the lampstand were the eyes of the omnipresent God who was aware of His people and their welfare. Two olive trees: These two olive trees continually supplied oil to the lampstand in order that the seven lights continue to burn. These two olive trees represented Zerubbabel, the civil leader, and Joshua, the religious leader. These two represented the offices of civil and religious leadership among the people. Zerubbabel and Joshua were God's representatives among the Jews in order that their offices continue until the coming of the Branch. Word ... to Zerubbabel: This message to a civil leader should be remembered by those who would lead. Zerubbabel must remember that his leadership should not be by the power of his abilities and position. His leadership must be based in what the Spirit of God supplies. Successful leadership of God's people is based on the power of a Spirit-filled man who has submitted himself to the will of God (See comments At 6:1-5). O great mountain: All the fears and opposition that had come upon the people in rebuilding the temple and city would be overcome by the power of the Spirit working through the spiritual leadership of Zerubbabel. (Concerning the opposition the Jews faced when they returned to the land, see comments Er and Ne). Bring forth the capstone: When they finished the task of building the temple by laying the capstone, then they would realize that it was God who empowered them to complete the work. God's work in our lives is often not recognized until after we have struggled through trials. Grace: Through the grace of God, they were able to complete the task. Therefore, they would give credit to God for the work. They would recognize that they could not have accomplished the task of rebuilding both the temple and the walls of the city of Jerusalem without the help of God.
588 Zechariah 6,7 Dickson Teacher's Bible Commentary
Chapter 6 6:1-8 This is the eighth and last vision. It is a vision of judgment that is poured out against Babylon. Four chariots: These great war chariots came with strength from between possibly Mount Zion and Mount Olives. The chariots were symbolic of divine judgment that was poured out on the world. Red: There is no certainty concerning the symbolic significance concerning the colors of the horses. Four spirits: These are four angels of God who are sent forth to the four corners of the earth (See Ps 104:4; Hb 1:7). The north country: The black horses were sent to the north country, the direction from which all invading armies formerly came into Palestine. Reference in this vision was to Babylon. The chariot with the white horses was sent with the chariot that was drawn by the black horses. The south country: The dappled gray horses were sent to Egypt. It is not mentioned as to where the red horses were sent. Some believe that the horses of verse 7 were the red horses that were sent throughout the earth. Appeased My spirit: The word "spirit" is here used to represent the wrath of God (See Pv 16:32). When God's judgment had come upon Babylon, then His wrath was appeased. Once Babylon had been punished for her calamity that she had brought on God's people, then justice had been served.
high priest on His heavenly throne. He thus reigns as King and functions as a high priest on David's throne in heaven. In the context of the present priesthood of Jesus on His throne in heaven, Hebrews 8:4 is a very significant statement. "For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law." Jesus cannot be a priest on this earth. If He were to return to reside on the earth, He would have to give up His high priesthood. Zechariah prophesied that Jesus would be a high priest on His throne (Zc 6:13). The Hebrew writer stated that Jesus cannot be a priest on this earth. The correlation between the prophecy of Zechariah and its fulfillment is in the fact that Jesus cannot be a priest on earth, and thus reign on this earth as a king. Consider the prophecy of Zechariah 6:12,13 and Hebrews 8:4 from another perspective. Zechariah prophesied that the Branch (Jesus) would be a priest on His throne. The Hebrew writer stated that Jesus is now our high priest, which priesthood is from heaven (See Hb 4:14; 8:1). Therefore, the throne upon which Jesus is our high priest is in heaven. The ruling of Jesus upon His throne that was prophesied by Zechariah, is now taking place, but it is taking place in heaven. It was never meant to take place on this earth. Thus in the future Jesus is not coming in order to become our high priest on this earth. Neither is He coming in order to be a king on this earth. He is coming to take home those He has redeemed (See comments 1 Th 4:13-18).
CROWNING OF THE KING 6:9-15 A delegation of Jews had recently come from Babylon. Zechariah was asked to receive the gift from this delegation. He was to use the gold and silver to fashion a crown that would be used in a coronation ceremony for the office of the high priest. The coronation would be for Joshua, whose function as a high priest would be indicative of the work of the Branch who would come. Joshua's coronation, and the placing of the crown on his head, would in effect make him both priest and king. Since the coronation of Joshua would empower him as such, then the coronation was prophetic of what was to transpire in verses 12 & 13. The Man whose name is the Branch: In verses 12 & 13 God revealed a very significant prophecy concerning the Messianic age that was yet to come in the history of Israel. In this prophecy Zechariah stated that the Messiah would be a priest while He ruled on His throne. The prophecy was of Jesus who would fulfill it in every detail. In Hebrews 4:14, the Hebrew writer stated that we now have a great high priest who has passed into the heavens (Hb 5:6; see 7:17,21-28). The New Testament clearly states that Jesus is now that priest. Therefore, the prophecy of Zechariah was fulfilled when Jesus ascended to the right hand of the Father. In Hebrews 4:14, the verb "has passed" is a Greek perfect participle. It thus expresses action that was completed in the past, but with emphasis on the continued result of that past action. Therefore, Jesus became our high priest when He ascended to the right hand of the Father in heaven. Hebrews 8:1 states that Jesus is now our high priest who is at the right hand of God in heaven. Jesus is still at the right hand of the Father. He is still there today functioning as our High Priest. Jesus continues with this "unchangeable priesthood" unto this day (See Hb 7:3,23,24). Zechariah's prophecy was fulfilled in Jesus. When Jesus ascended to the Father, He became our
Chapter 7 QUESTIONS CONCERNING FASTING 7:1-3 This event transpired about two years after the visions. Chisleu: This was the Babylonian name for the period of time that corresponds to the time of our November/ December. The occasion for these events was the arrival in Jerusalem of a representative group of the existing exiles who came to inquire of the Lord and to ask concerning the continuation of the fast in the fifth month. This fasting had taken place throughout the captivity. The prophets: Haggai and Zechariah. Weep ... abstain: Jerusalem and the temple were destroyed in 586 B.C. by the Babylonians. Before its destruction, the captives initiated a fast in the fifth month in reference to the peril that Jerusalem faced and eventually endured (2 Kg 25:8,9). Since the temple was now in the process of reconstruction, the question was naturally asked if they should terminate their fast for its reconstruction. 7:4-7 Seventh month: This was a fasting called for by the people because of the assassination of Gedaliah who had been appointed governor of Palestine by Nebuchadnezzar (See 2 Kg 25:25; Jr 41:1-10). The fasts of both the fifth and seventh months were fasts that were instituted by the people, not God. The fasts, therefore, were based on their own desires, for both represented fasts in reference to the loss of their city and their rulers. The fasts were not over the loss of their faithfulness to God. Their fast had nothing to do with repentance. Former prophets: Instead of fasting in repentance to take heed to the call of the prophets to repent, they were fasting over something that they had lost. When Jerusalem was inhabited: They should have been fasting while Jerusalem was still
589 Zechariah 8,9 Dickson Teacher's Bible Commentary
standing in order that they turn to God. They did not start the fasting until it was too late. 7:8-14 In answer to those who had come to inquire concerning the time of fasting, Zechariah reminded them of the spiritual condition and attitudes of those who lived before the captivity. God reveals this message through Zechariah in order that they not fall after the same spirit of disobedience that was characteristic of their fathers. Execute true justice: God had demanded of those before the exile that they practice justice, mercy and compassion (Hs 6:6; Am 5:24). In verse 10 God reminded them of the wicked social oppression of widows, orphans and the poor (See Mc 3:1-3). Turned a stubborn shoulder: Because of their defiant attitude toward God, and their desire to maintain their luxurious life-style on the backs of the poor, they showed disrespect to God's prophets who condemned such wicked behavior. They turned their backs on those who preached the truth concerning their wicked society (See At 7:51). They were hard headed because of their hard hearts. So because of their defiant spirit, God unleashed His judgments upon them as a whirlwind. He scattered them among the nations in order that they be disciplined. With the Assyrian and Babylonian captivities, He made the land of Palestine desolate of Israelites.
the regions to which they had been taken captive in order to repopulate the land. God wanted Israel to be reestablished in order to fulfill the promises He had made to the fathers. 8:9-13 Let your hands be strong: The people needed to overcome their discouragement. They needed to understand that God was again working among them in order to accomplish His eternal purposes. Those who listened to the prophets concerning the rebuilding of the temple, and were now discouraged, needed to resume the work. They needed to cease fearing the opposition of the Samaritans in the land who had discouraged their work (Er 4:4). As in the former days: In the former days before the captivity, God disciplined the people through famine and pestilence because of their rebellion. God brought calamity on the northern and southern kingdoms of Israel in order to stimulate repentance. But now that they had repented and returned to the land, God would bless all that they would do. As a people, He would prosper their labors in their fields. The rebuilding of the temple was a sign of their identity among the nations, and thus God wanted them to continue with the reconstruction efforts. 8:14-17 As I thought to punish: God punished their forefathers because they had digressed into a society of injustice and oppression among themselves. However, God promised that He would bless them for restoring justice and mercy. In this text He describes the fundamental social practices that must be restored and maintained. These are eternal ethics that must prevail through any society. 8:18-23 This would be the climax of God's answer to the delegation that came asking questions concerning the continuation of the fasts (See 7:2,3). God's answer was that they needed to terminate their fasts that they had instituted over the former calamity of Israel. Their fasts needed to change to joyous feasts for all that God was doing among them. Many people ... will come to seek the Lord: The joyous social atmosphere should be so great among the returnees that it would attract people from all nations to come and be a part of such a joyous group of people. The joyous character of God's people should be so great that it attracts others to be a part of the community of God (See comments Jn 13:34,35; 1 Pt 3:15). The joy of believers should motivate others to worship God (Compare 2 Co 4:15). As a rejoicing spirit encouraged those of Zechariah's generation to come and worship the Lord, so Christians should always rejoice in the Lord for the same reason (See comments Ph 4:4).
Chapter 8 8:1-8 The material of this chapter is a continued answer to the delegation that came asking concerning the fasts (7:13). The people recognized that there were many Jews still living in the land of their captors. The local returnees were discouraged. There was local hostility toward them. Added to their discouragement was a drought in the land (Hg 1:11). This message here was one of hope. It was a message of hope both for the local returnees, as well as for those who were still in the lands of their former captors. I was zealous: God had not forgotten His people in captivity, though He had scattered them throughout the nations because of their apostasy. But because of His zealous commitment to His people, He worked in the affairs of the nations in order that they be restored to the land. City of truth: As the message of Zechariah went forth to those who were still in the lands of their captors, they needed to hear that God had returned with favor on Jerusalem. The message needed to go out that truth, not the lies of the past, had been restored to the society of God's people. The mountain: The people must understand that God returned to the city to the point that He would bless those who returned. Old men: There would be no more captivity. People could return and grow old in the land. Full of boys and girls: Normal life was restored. The land was now a place where one could bring up a family and carry on with normal life. Marvelous in the eyes of the remnant: It may have been unbelievable that God would restore the land to a small remnant of discouraged Jews. But God could do such, for it was no great thing for God to work such sociological miracles among men. It was a small matter for God to work among the nations in order to bring about His eternal purpose in Israel. I will save: The remnant had to understand that the restoration of the people to the land was the work of God. He wanted them to come from
Prophetic History Of God's People
(9:1 – 14:21) Outline: (1) The burden of Judah's enemies (9:1 – 11:17), (2) The burden of Judah (12:1 – 13:9), (3) The triumphal Jerusalem (14:1-21)
Chapter 9 THE BURDEN OF JUDAH'S ENEMIES Chapters 9-14 would be the natural final note of encouragement to the returnees. Throughout the former prophets who ministered before the captivity, God pronounced that great calamity would come upon those nations who aided in the calamities that befell God's people. God thus pronounced
590 Zechariah 9 Dickson Teacher's Bible Commentary
on them the judgment of annihilation as nations. All except Egypt, would cease to exist. In order to encourage Zechariah's generation, they needed to be reminded of the prophecies concerning the punishment of the nations about which the former prophets spoke, for Zechariah's generation was experiencing the fulfillment of the prophecies. They received great encouragement from the following prophecies that were stated many years before as they, in their lifetime, experienced the fulfillment of those prophecies. The events that had taken place among the nations, and would transpire throughout the history of the restored Israel, would culminate in the coming of the Branch and the establishment of the kingdom reign of King Jesus when He ascended to the right hand of God (See comments Dn 2:44; 7:13,14). Once King Jesus was seated at the right hand of God in order to reign over all things, then God would bring physical Israel to a close with the destruction of Jerusalem in A.D. 70. The remainder of Zechariah's messages in the latter part of his life deal with revelations concerning the end of the Jewish age in Christ. 9:1-8 These messages came to Zechariah in his latter years. The temple had been rebuilt and Jerusalem reconstructed. Now that the symbols of the identity of Israel were reestablished in the land, it was a time to remind the people that God had fulfilled His former prophecies concerning the demise of the nations around them. The Jews would again suffer amidst conflicts that would rage between the people of Tyre and Syria to the north, and Askelon, Gaza and Ekron to the south. But they would not suffer because of their sin. They must understand that God was still working in the international affairs of the nations, and thus they would eventually be victorious in the consummation of Israel in the coming of the Messiah (See comments Dn). They must endure as victims of the international turmoil that would exist among the nations until the coming of the Messiah. What the Jews of Zechariah's day did not understand, was that the fulfillment of the promises to the Jewish people would lead to peace in the new Jerusalem. However, the peace would come as a result of the loss of those things they considered most precious concerning their identity as Jews. The land promised to Abraham would come to an end (Gn 12:1-3). The inhabitants of the new Jerusalem, the church, would no longer be concerned about possessions of land (See comments At 4:32-37). All prophecies concerning Israel being a great physical nation as the stars of heaven would have been fulfilled by the time the Messiah came. Thus the Jews would no longer need to maintain genealogies in order to maintain their family inheritances of the land. All physical aspects for maintaining the identity of God's people would vanish away as the new Jerusalem would be identified by one's personal and spiritual relationship with God. The identity of God's people through land possession, genealogy, temples and cities would all pass away in Christ (See comments Jn 4:21-24). Damascus: God was watching the movements of Syria. Tyre: Though Tyre would seek to enrich her coffers with gold and silver, God would strike her with destruction. This happened at the hands of Alexander the Great who destroyed the city after a seven-month siege against it. Ashkelon ... Gaza ... Ekron: These cities and re-
gion were south of Tyre and Sidon. They were on the route of Alexander the Great as he moved along the western coast of Palestine to Egypt. These cities were easily conquered by the Greeks as the Grecian Empire spread south, and then to the east in the 4th century B.C. From 336 to 323 B.C., Alexander the Great moved across the ancient world, conquering one nation after another. In his conquest of nations, he was unwittingly preparing the way for the propagation of the message of the Messiah, for Alexander spread the Greek language throughout the regions he conquered. Through the medium of the Greek language, the New Testament documents would be written and circulated throughout the ancient world. Take away his blood: In being converted to the faith of Israel, they would no longer ritualistically eat blood. He will be for our God: Those who would remain of the Philistines would become proselytes to the Jew's faith. Ekron as a Jebusite: This Philistine city would convert to the extent that it would be as Jerusalem (Jebus), a center of faith. The Jewish historian, Josephus, affirmed that this happened in history. I will camp around My house: While the surrounding cities and nations would be decimated through international conflicts during the interbiblical period, God reassured His people that they would be protected by Him. Though they would reside in the land that was occupied by foreign nations, they as a people would not be scattered throughout the world as they were during the Assyrian and Babylonian captivities. 9:9-10 Your King is coming to you: In view of the pronounced fulfillment of this statement in Luke 19:37-40, there can be no question that this was a prophecy of the coming of King Jesus. All that transpired from the time of Zechariah and throughout the interbiblical period, led up to the glorious Messianic age. Riding on a donkey: The Messiah would not come as a warrior king riding upon a horse for war, which was typical of physical kingdoms of this world. He would be riding humbly upon a donkey, the animal that was used in times of peace. He would ride on a beast of burden, bearing the sins of the world. I will cut off the chariot: He would be the Prince of Peace, for within His kingdom there would be no military warfare (Is 2:4). His kingdom of peace would include all Israel from Ephraim, the northern kingdom, to Jerusalem, representing the southern kingdom of Israel. Peace would extend from the Mediterranean Sea to the Dead Sea, from the Euphrates River into all the world (See comments Is 9:5-9). 9:11-13 Blood of the covenant: Israel had lived in captivity in previous years. If it were not for the blood of the covenant that would come through the Messiah, they would have been left to destruction. But she was delivered as prisoners, and thus returned to the stronghold of God's protection. Against your sons, O Greece: Throughout the interbiblical period the Jews would suffer from the expansion of the Greek Empire under the leadership of Alexander the Great. After his death, Alexander's four generals would take possession of his kingdom. The Ptolemies of Egypt and the Seleucidae to the north of Palestine would struggle against one another, with the Jews caught in the middle of the conflict (See intro. to Dn). As the prophet Daniel gave hope to the Jews who were caught in the middle of these international affairs, Zechariah